When he was at the place, he said to them, “Pray that you don’t enter into temptation.”
He was withdrawn from them about a stone’s throw, and he knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
An angel from heaven appeared to him, strengthening him. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.
When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, and said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
Geneva Bible translators 1599 · Public Domain On vv40, 41, 44, 45 Christ hath made death acceptable unto us, by overcoming…
Christ hath made death acceptable unto us, by overcoming in our name, all the horrors of death, which had joined with them the curse of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv40–46 40 And when he was at the place, he…
40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.
Ver. 40. See Mat 26:41; Mar 14:38.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv40, 41, 42, 43, 45 When he came to the mount of Olives, he…
When he came to the mount of Olives, he first setteth his disciples to that work, which at this day was proper for them.
Pray that ye enter not into temptation; that, if it be the will of God, you may be delivered from such an hour of trial as I am entering into; or, at least, that you may not be overcome by it. That my trials which you will presently be witnesses unto, and your own which you shall hereafter meet with, may have no power upon you to withdraw you from your work in the publication or profession of my gospel. The other two evangelists make mention of our Saviour’s taking Peter, and James, and John with him, yet more privately. Luke mentions not that, but goeth on.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv40–46 And he was withdrawn from them,.... That is, from…
And he was withdrawn from them,.... That is, from the three disciples, Peter, James, and John, whom he took along with him, leaving the rest at some further distance; and from these he removed,
about a stone's cast; fifty, or sixty feet from the place where they were:
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and kneeled down and prayed; the following prayer.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv40, 43, 44 The place - The garden of Gethsemane.
The place - The garden of Gethsemane.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv40, 43, 44 Verse 40. When he was at the place] Viz.…
Verse 40. When he was at the place] Viz. Gethsemane. On this agony of our Lord see the notes on Mt 26:36-46.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v45 Luk 22:45-46. And when he rose up from prayer…
Luk 22:45-46. And when he rose up from prayer — After this dreadful conflict; and was come to his disciples — Namely, the third time; notwithstanding the repeated admonitions he had given them, he again found them sleeping — And that, as the evangelist says, for sorrow — The sensations of grief which they felt at the sight of their Master’s distress so overpowering them, that they sunk into sleep; a circumstance which shows how much they were affected with his sufferings. And said unto them, Why sleep ye — Why do you still persist to sleep at such a season as this? I call upon you yet once more, to rise and pray, lest ye enter into and fall by the approaching most dangerous temptation. See the various circumstances attending this dreadful scene of our Lord’s sufferings in the garden more fully elucidated in the notes on Mat 26:36-46; and Mar 14:32, &c.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv43–44 An angel ... strengthening him. Christ, our Redeemer, was…
An angel ... strengthening him. Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matthew iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions. --- In an agony. This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to undergo. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v40 the place--the Garden of Gethsemane, on the west or…
the place--the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is exceeding sorrowful even unto death"--"I feel as if nature would sink under this load, as if life were ebbing out, and death coming before its time"--"tarry ye here, and watch with Me"; not, "Witness for Me," but, "Bear Me company." It did Him good, it seems, to have them beside Him. (3) But soon even they were too much for Him: He must be alone. "He was withdrawn from them about a stone's-cast"--though near enough for them to be competent witnesses and kneeled down, uttering that most affecting prayer (Mar 14:36), that if possible "the cup," of His approaching death, "might pass from Him, but if not, His Father's will be done": implying that in itself it was so purely revolting that only its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it. It is no struggle between a reluctant and a compliant will, but between two views of one event--an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded it in the other light, He reveals His absolute obediential subjection to His Father. (4) On this, having a momentary relief, for it came upon Him, we imagine, by surges, He returns to the three, and finding them sleeping, He addresses them affectingly, particularly Peter, as in Mar 14:37-38. He then (5) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Mat 26:42) --that is, 'Yes, I understand this mysterious silence (Psa 22:1-6); it may not pass; I am to drink it, and I will'--"Thy will be done!" (6) Again, for a moment relieved, He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7) Once more, returning to His solitary spot, the surges rise higher, beat more tempestuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"--not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature for a yet hotter and fiercer struggle. And now, He is "in an agony, and prays more earnestly"--even Christ's prayer, it seems, admitted of and now demanded such increase--"and His sweat was as it were great drops [literally, 'clots'] of blood falling down to the ground." What was this? Not His proper sacrificial offering, though essential to it. It was just the internal struggle, apparently hushing itself before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. But again the cry, If it must be, Thy will be done, issues from His lips, and all is over. "The bitterness of death is past." He has anticipated and rehearsed His final conflict, and won the victory--now on the theater of an invincible will, as then on the arena of the Cross. "I will suffer," is the grand result of Gethsemane: "It is finished" is the shout that bursts from the Cross. The Will without the Deed had been all in vain; but His work was consummated when He carried the now manifested Will into the palpable Deed, "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE FOR ALL" (Heb 10:10). (8) At the close of the whole scene, finding them still sleeping (worn out with continued sorrow and racking anxiety), He bids them, with an irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed into the hands of sinners, rise, let us be going, the traitor is at hand." And while He spoke, Judas approached with his armed band. Thus they proved "miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv41, 43, 44 41. Withdrawn from them—He first withdrew from the body…
41. Withdrawn from them—He first withdrew from the body of the disciples, attended by Peter, James, and John. He now withdraws from the three.
About a stone’s cast—A customary measurement in the Greek and Roman writers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv40–46 40. he said unto them] First He left eight…
40. he said unto them] First He left eight of them to sleep under the trees while He withdrew with Peter and James and John, whom He told to watch and pray.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv40–46 (40-46) When he was at the place.—See Notes on…
(40-46) When he was at the place.—See Notes on Mat_26:36-46; Mar_14:32-38. It is noticeable that St. Luke neither gives the name Gethsemane, nor describes it as “a garden.” It is with him simply “the place” to which our Lord was wont to resort.
Pray that ye enter not into temptation.—The words are suggestive (1) as throwing light on the meaning of the “temptation” clause in the Lord’s Prayer, which the disciples were now to use in all the fulness of its meaning; (2) as indicating that our Lord was Himself about to enter on a time of temptation, to which He was called, and from which He would not shrink. And yet even He, too, as the sequel shows, could utter a prayer which was in substance identical with that which He taught the disciples to use.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv40, 42, 43, 44, 45 Pray that ye enter not into temptation. The temptation…
Pray that ye enter not into temptation. The temptation in question was the grave sin of moral cowardice into which so soon the disciples fell. Had they prayed instead of yielding to the overpowering sense of weariness and sleeping, they would never have forsaken their Master in his hour of trial and danger.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv42, 43, 45 (See Scofield "Mat 26:39").
cup
(See Scofield "Mat 26:39").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv41, 43, 45 about a stone's throw
about a stone's throw
"about the distance that someone can throw a stone." AT: "a short distance" or with an estimated measurement like "about thirty meters" (See: Idiom)
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Father, if you are willing
Jesus will bear the guilt of every person's sin on the cross. He prays to his Father, asking if there is another way.
Father
This is an important title for God. (See: Translating Son and Father)
remove this cup from me
Jesus refers to what he will soon experience as if it were a cup of bitter liquid that he would have to drink. AT: "allow me to not drink from this cup" or "allow me to not experience what is about to happen" (See: Metaphor)
Nevertheless not my will, but yours be done
This can be stated in active form. AT: "However, do what is according to your will rather than what is according to my will" (See: Active or Passive)
translationWords
pray
God the Father
will of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv42–45 22:42 please take this cup of suffering away: A…
22:42 please take this cup of suffering away: A cup is a metaphor for experiencing either judgment or blessing (see, e.g., Pss 23:5; 75:8; 116:13; Isa 51:17). Jesus felt all the emotions of his humanity, including fear and anxiety.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.