LAST PASSOVER--ENTRY INTO JERUSALEM--THE AGONY--THE TRIAL

LAST PASSOVER--ENTRY INTO JERUSALEM--THE AGONY--THE TRIAL
JESUS PREPARES TO FACE DEATH
The passover, which now drew near, was the season appointed in the divine purpose for the death of Jesus Christ--himself the great passover, the atoning sacrifice for the sins of men. He departed, therefore, from the place of his retreat, in order to meet the fate which he well knew awaited him, and of which he informed his disciples in the journey to Jerusalem.[434]
[434] Jerusalem (Northwest View)--“Beautiful for situation, the joy of the whole earth, was mount Zion,” to the heart of every devout Israelite: for thither “the tribes of the Lord went up to give thanks unto the name of the Lord;” and “there” also were “set thrones of judgment, the thrones of the house of David” (Psalms 48:2). Jerusalem is situated near the center of Palestine, among the mountains, about thirty-seven miles from the Mediterranean sea, and twenty-three from the river Jordan. The most ancient name of this city was Salem (Genesis 14:18); and it was afterward called Jebus, from one of the sons of Canaan (Joshua 18:28). Being a very strong position, it resisted many attempts of the Israelites to subdue it, until at length it was reduced by David (2 Samuel 5:6-9), after which it received its present name, and was also called the city of David.
After its destruction by the Chaldeans, Jerusalem was rebuilt by the Jews on their return from the Babylonish captivity, about the year B.C. 536. They exerted themselves much, in order to restore its former splendor; and Herod the Great expended vast sums in its embellishment. At length it was taken, A.D. 72. by the Romans under Titus, who ineffectually endeavored to save its celebrated temple; the foundations of which were ploughed up by the Roman soldiers. Thus, agreeably to the predictions of the prophets, “Zion was ploughed as a field, and Jerusalem became heaps” (Jeremiah 26:18; Micah 3:12); and, conformably to the prophecy of Jesus Christ, not one stone was felt upon another which was not thrown down (Matthew 24:2). As, however, the Jews continued to return, the emperor Hadrian planted a Roman colony there, and erected a city on part of the former site of Jerusalem, which he called Aelia Capitolina, and exerted himself to obliterate all traces both of Judaism and Christianity. But in the reign of Constantine, the first Christian emperor, it resumed its ancient name, which it has retained to the present day. Julian the apostate, who, after his father, succeeded to the throne of his uncle Constantine, endeavored to rebuild the temple; but his design (and that of the Jews whom he patronized) was frustrated, A.D. 363. An earthquake, a whirlwind, and a fiery eruption, compelled the workmen to abandon their design.
The subsequent history of Jerusalem may be narrated in few words. In A.D. 613 it was taken by Cosrhoea, king of Persia, who slew ninety thousand of the inhabitants; and, to the utmost of his power, demolished whatever the Christians had venerated. In A.D. 627 the emperor Heraclius defeated Cosrhoea, and Jerusalem was recovered by the Greeks. The caliph Omar, the third in succession from Mohammed, was its next conqueror; A.D. 636 he captured It from the Christians after a siege of four months; and it continued under the caliphs of Bagdad until A.D. 868, when it was taken by Ahmed, a Turkish sovereign of Egypt. During the space of 220 years it was subject to several masters, Turkish and Saracenic; and in 1099 it was taken by the crusaders under Godfrey of Bouillon, when the standard of the cross was triumphantly displayed upon its walls, and it again became the capital of a kingdom. The Christian monarchy of Jerusalem was of short duration.
Godfrey was succeeded by his brother Baldwin, who died in 1118. In the year 1188 Saladin, sultan of the East, captured the city, which was restored to the Latin princes by Saleh Ismael, emir of Damascus, and fifty years afterward they lost it to the sultans of Egypt, who held it until 1382. Selim the Turkish sultan, reduced Egypt and Syria, including Jerusalem, in 1517; and it still continues under the Turkish dominion, “trodden down of the Gentiles,” In literal fulfillment of our Lord's prediction.
Our engraving (See p519), exhibits a general view of Jerusalem with the walls. This city occupies an irregular square between two mites and a half and three miles in circumference. The walls by which it is surrounded are flanked, at irregular distances, by square towers, and have battlements all around on their summits, with loop-holes for arrows or musketry close to the top. The walls appear to be about fifty feet to height, but are not surrounded by a ditch: within them are seen crowded dwellings, remarkable in no respect, except being terraced by flat roofs, and generally built of stone. The large building, with a cupola toward the left, is the mosque of Omar, the most elegant edifice of the Turks in Jerusalem. It occupies the site of the great temple of Solomon, and is held in such profound veneration by the Moslims as to have become forbidden ground to any Jew or Christian, who, if detected entering its precincts, must either adopt the Muslim faith or forfeit his life. Two modern travelers, however (the late Mr. Burckhardt, and M. Badhia under the assumed name of Ali Bey), succeeded in obtaining a view of the interior of this building, in the garb of Moslems; and subsequently it was visited and examined in detail, four several times, by Dr. Richardson, whose skill as a physician had procured for him that extraordinary privilege. The elevated platform or terrace upon which it stands is bounded by embankment-walls, and others of ancient construction, forming a level area of 795 feet in length by 750 feet in breath. The two low cupolas toward the right of our plate indicate the church of the Holy Sepulcher, of the interior of which a view has been given at p527. It is erected on the site of the magnificent ancient church which was destroyed by fire some years ago: it has been rebuilt by various sects of Christians, who have separate portions of the building allotted to them for the performance of their respective services. The general plan of the former building is stated to have been preserved with such exactness, that the descriptions of it given by former travelers are equally applicable to the modern edifice. The Greek, Armenian, and Latin Christians, severally have their convents: the principal is that of Saint Salvador, which is occupied by monks of the Franciscan order, who hospitably entertain pilgrims of all Christian nations. It will accommodate about two hundred persons, and is so completely enclosed by lofty walls as to resemble a fortress.
The population, ordinarily resident in Jerusalem, may be stated at 12,000; but it is considerably increased by the pilgrims who flock thither at certain seasons of the year, particularly at Easter, when they are crowded into the several convents.
Jerusalem in the Time of Christ

BLIND MEN HEALED
On leaving Jericho, where they called on the way, Jesus was addressed- by two blind men (one of whom was known by the name of Bartimaeus, the son of Timaeus), who cried out to him, “Jesus, thou son of David, have mercy on us!” The compassionate Savior restored their sight, and they followed him with thankful hearts, glorying God.
ZACCHAEUS
In the crowd which gathered around Jesus, in passing through Jericho, was a man by the name of Zacchaeus, a chief man among the publicans, and rich. Being low of stature, he ran before the multitude, and climbed a sycamore-tree, in order to have a sight of this great prophet. He was not, however, concealed from the eye of Christ, who called him down from the tree, and graciously declared, that salvation had come to his house; while Zacchaeus, under a divine influence, professed his intention to give half his goods to the poor, and his readiness to restore fourfold to any person who might have been defrauded by his dealings.
MARY WASHES JESUS' FEET
Six days before the passover, Jesus came to Bethany,[435] where, being at supper in the house of Martha, with his disciples and Lazarus, Mary expressed her holy affection by pouring on his head an alabaster-box of precious ointment, anointing his feet also, and wiping them with her hair; and this act Jesus declared, was the anointing of his body to his approaching burial.
[435] Bethany, as we are informed (John 11:18), was “nigh unto Jerusalem, about fifteen furlongs off. The place is not mentioned, at least under this name, in the Old Testament; but it occurs several times in the Talmudical writings. It is situated to the east of the Mount of Olives, on the road to Jericho. Its situation is pleasant and somewhat romantic, being sheltered by the Mount of Olives on the north, and abounding with trees and long grass. It is now a poor village, inhabited by Arabs; and the cultivation of the adjacent soil is much neglected. It seems, however, about our Savior's time to have enjoyed some kind of trade (perhaps in olives, figs, and dates, which abounded in this neighborhood), as the Jewish writers mention “the shops of Bethany,” which were, as they inform us, destroyed three years before Jerusalem. Bethany is at present chiefly noticed on account of its mention in the gospels; and in consequence of which, it contains a full proportion of the sort of objects to which the attention of pilgrims is usually directed: these are the tomb of Lazarus, with the ruins of the house he is supposed to have occupied, and also the houses of his sisters, and of Simon the leper. That which is shown as the house of Lazarus is a ruin, the stones of which are very large, and of a solid and somber cast of architecture, and which the Rev. V. Monroe (Summer's Ramble in Syria, vol. i., p. 189) conjectures to have formed part of the convent built by Fulco, king of Jerusalem. Near these ruins is the alleged tomb of Lazarus, thus noticed by the same writer: “The exterior doorway of the tomb of Lazarus is formed artificially of stone-work; but the steep, narrow, and winding staircase which leads below, is cut in the living rock, as well as the grave itself.”
JESUS' TRIUMPHAL ENTRY
Having come to the mount of Olives, he sent two of his disciples to procure a colt (the foal of an ass) on which, though never before ridden by man, he made his entry into the city of Jerusalem; thus fulfilling a prophecy respecting the Messiah, in Zechariah 9:9. In the meantime, the multitude that surrounded him spread their garments in the way, and cutting branches from the trees, strewed them in the road, according to the usual custom of expressing joy, on the arrival of a great prince. Many also from Jerusalem met him with branches of palm-trees; while all his disciples and followers united in crying, “Hosanna to the Son of David!”
JESUS WEEPS OVER JERUSALEM
The heart of Jesus, however, was far from being elated with this triumph. “When he was come near, he beheld the city, and wept over it!” He saw the approaching doom of this devoted place, when God, in righteous indignation, would give it up to the power of the Roman armies; and, in a prophecy directed to the city, he foretold that doom.
JESUS EXPELS TRADERS
Having entered into the temple, and again expelled the profane rabble of traders and money-changers, who, it seems, had resumed their seats,[436] he healed the blind and the lame, who came to him there; though his wonderful works, and the shoutings of the children in the temple, crying, “Hosanna to the Son of David,” sorely displeased the chief priests and scribes, who “sought to destroy him, and could not find what they might do; for all the people were very attentive to hear him.”
[436] It does not appear probable, that this transaction, recorded so late in two of the evangelists, is the same with that mentioned by John, so early in the public ministry of Christ.
GOD SPEAKS FROM HEAVEN
In the course of his public exercises, Jesus having addressed his heavenly Father, praying that God would glorify his own name, a voice from heaven declared, “I have both glorified it, and will glorify it again.” This voice was mistaken by some for thunder; others said an angel had spoken to him; but Jesus assured them that this voice had come, not on his account, but for their sakes, that they might profit by this divine testimony.
JESUS SPEAKS OF HIS KINGDOM
After many discourses and admonitions delivered to the scribes and Pharisees, who endeavored, but in vain, “to entangle him in his talk,” as well as several parables, which we here pass over, we find our Lord, in a prophetic way, informing his disciples on the subject of the destruction of Jerusalem; the certainty of that calamitous event, and the circumstances which would attend it. He foretells also the spread of the gospel; represents, in the parable of the five talents, and in that of the ten virgins, the state of the visible church on earth; and closes his discourse with an account of the great day of judgment; when he, as the king, will sit upon the throne of his glory, and pass on the righteous and the wicked their final sentence.
JUDAS SEEKS TO BETRAY CHRIST
We next take a view of our divine Savior, preparing to eat the last passover with his disciples; while Judas Iscariot, one of the twelve apostles, makes a bargain with the chief priests and captains, to betray him into their hands. Thirty pieces of silver were the price of his master's blood; and from that time “he sought opportunity to betray him in the absence of the multitude.”
LAST SUPPER
At the supper of the passover, which Jesus informed his disciples was the last he should eat with them on earth, he made a declaration that one of them would betray him; and intimating to Judas that he was acquainted with his design, the traitor went out, in order to accomplish his purpose. On this memorable night, Jesus instituted what is termed the Lord's Supper; giving to his disciples the bread, in token of his body, broken for his people; and then the wine, representing his blood, shed for the remission of sins. At this passover too, our Lord gave a notable example of humble condescension, by girding himself with a towel, and washing the feet of his disciples.
GETHSEMANE
Judas being now gone, Jesus entered on a long discourse fitly adapted to the situation of his disciples under the melancholy prospect of parting with their Lord. This was closed by a fervent prayer in their behalf; and then he went out with his disciples, and, crossing the Brook Kidron, entered into a garden called Gethsemane,[437] where he had often before retired. Here he gave his disciples notice of his being about to be taken, even on that night, when they would all be scattered from him, as sheep when the shepherd is smitten (Zechariah 13:7).
[437] Olive trees now standing in the Garden of Gethsemane--The Garden of Gethsemane is one of those sacred places in the vicinity of Jerusalem, which is visited by every Christian pilgrim. This deeply interesting spot is situated between the foot of the Mount of Olives and the brook Kidron: it was a place frequently resorted to by Jesus Christ and his Apostles. Thither Judas proceeded, accompanied by a number of officers, to betray him; and here the Savior endured his “agony and bloody sweat” (Luke 22:39-49; Matthew 13:36-56; Mark 14:32-46; John 18:1-12). This garden is surrounded by a coarse low wall, of a few feet in height, and about the third part of an acre in extent. When Mr. Catherwood was here in 1834, taking the drawings for his beautiful panorama of Jerusalem, it was planted with olive, almond, and fig trees. Eight of the olive trees are so large, that they are said to have been in existence ever since the time of Jesus Christ. Although we are informed by Josephus that Titus cut down all the trees within one hundred furlongs of the city; yet it is not Improbable that these trees (which are unquestionably of very remote antiquity) may have arisen from the roots of the ancient trees; because the olive is very long-lived, and possesses the peculiar property of shooting up again, however frequently it may be cut down. The trees, now standing in the Garden of Gethsemane, are of the species known to botanists as the Olea Europae: they are wild olives, and appear pollarded from extreme age, and their sterns are very rough and gnarled: they are highly venerated by the members of the Roman communion here, who consider any attempt to cut or injure them as an act of profanation. Should any one of them, indeed, be known to pluck any of the leaves, he would incur a sentence of excommunication. Of the stones of the olives, beads are made, which the monks of the Latin convent regard as one of the most sacred objects that can be presented to a Christian traveler.
At the upper end of the garden is a naked ledge of rock, where Peter, James, and John, are said to have slept during the Redeemer's agony; and a few paces thence a grotto is shown, in which it is reported that he underwent the bitterest part of his agony, and “his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). A small plot of ground, twelve yards long, is separated as accursed ground being the reputed spot where Judas betrayed his master with a kiss.
The ridiculous gravity with which the precise places are shown, where the most affecting and important incidents in our Savior's history occurred, can not entirely destroy the interest we feel, when we imagine ourselves to be near the spot where the disciples and their Lord so often met to converse about the things pertaining to his kingdom, and to receive instruction in the mysterious plan of redemption which was then opening so gloriously upon a ruined world.
The prospect from the Garden of Gethsemane is one of the most pleasing in the vicinity of Jerusalem. The walls of the city are very distinctly seen hence, at the extreme edge of a precipitous bank. Through the trees, the bridge over the Kidron is clearly perceptible; and the Turkish burial-ground is a marked point, from the tombs being mostly white, with turbans on the top, to indicate the Moslem faith of the individuals whose remains are there interred.
Olive-Trees standing in the Garden of Gethsemane

PETER WARNED OF PENDING DENIAL
This declaration roused the zeal of Peter, who, too full of confidence, avowed his determination never to forsake his master; but Christ assured him, that before the cock should crow twice on that night, Peter would thrice deny that he knew him. The event, as we shall see, proved the knowledge which Jesus had of Peter's weakness, and served as a warning to him ever afterward.
CHRIST PRAYS IN AGONY
And now, taking with him three of his disciples, Peter, James, and John, and retiring from the rest, Jesus began to feel that severe anguish of mind, which was the consequence of his taking our sins, and standing in the place of transgressors. Nor was this all. Having withdrawn a small distance from the three disciples, he fell on his face in prayer, and being in an agony, “his sweat was as it were great drops of blood falling down to the ground.” In this conflict of soul, there appeared an angel from heaven, strengthening him; after which he returned and joined the company of his disciples.
CHRIST ARRESTED AND TRIED
In the meantime, Judas, with a band of armed men, approached, with lanterns and torches; and giving them the appointed token, by kissing his master, they took hold on the unresisting Jesus, and having bound him, they led him away to Caiaphas, the high-priest. After a mock trial before the Jewish council--where he suffered the most shameful treatment--he was pronounced worthy of death; but, as the Jews had not now the power of life and death in their hands, he was sent to Pontius Pilate, the Roman governor, in order that this sentence might be confirmed.
PETER DENIES CHRIST
We must not, however, omit to take notice of Peter, while his master stood arraigned before the council. While all the other disciples, except John, had fled, Peter, following at a distance, obtained admittance into the palace of the high-priest. Here he was three times charged, by some present, with being a disciple of Jesus, and three times he denied the charge. But when, on the third denial, the cock crew a second time, “Jesus turned and looked on Peter.” His heart was immediately smitten; he remembered his Lord's prediction, and “he went out and wept bitterly.”
JUDAS COMMITS SUICIDE
In the case of Peter there was hope; but in that of Judas there was none. When the traitor saw that his master was condemned, his guilty soul was stung with remorse; “he brought again the thirty pieces of silver to the chief priests and elders,” and declaring that he had “betrayed the innocent blood,” he cast them down in the temple, and departing in despair, went and hanged himself.