Bibelkommentare

He took with him (παραλαβων). Taking along, by his side (παρα-), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for sore troubled (αδημονειν) is of doubtful etymology. There is an adjective αδημος equal to αποδημος meaning "not at home," "away from home," like the German unheimisch, unheimlich. But whatever the etymology, the notion of intense discomfort is plain. The word αδημονειν occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See Philippians 2:26 where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with απορεω to be at a loss as to which way to go. The Braid Scots has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (λυπεισθα), but Mark (Mark 14:33) has the startling phrase greatly amazed and sore troubled (εκθαμβεισθα κα αδημονειν), a "feeling of terrified surprise."

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Watch with me (γρηγορειτε μετ' εμου). This late present from the perfect εγρηγορα means to keep awake and not go to sleep. The hour was late and the strain had been severe, but Jesus pleaded for a bit of human sympathy as he wrestled with his Father. It did not seem too much to ask. He had put his sorrow in strong language, "even unto death" (εως θανατου) that ought to have alarmed them.

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He went forward a little (προελθων μικρον). As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). This cup (το ποτηριον τουτο). The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, "the cup which I am about to drink" (Matthew 20:22). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father's will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary.

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What (ουτως). The Greek adverb is not interrogation or exclamatory τ, but only "so" or "thus." There is a tone of sad disappointment at the discovery that they were asleep after the earnest plea that they keep awake (verse Matthew 26:38). "Did you not thus have strength enough to keep awake one hour?" Every word struck home.

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Watch and pray (γρηγορειτε κα προσευχεσθε). Jesus repeats the command of verse Matthew 26:38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation (πειρασμον, here in this sense, not mere trial). Thus we are to understand the prayer in Matthew 6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. Spirit (πνευμα) here is the moral life (ιντελλεχτ, wιλλ, εμοτιονς) as opposed to the flesh (cf. Isaiah 31:3; Romans 7:25). Except I drink it (εαν μη αυτο πιω). Condition of the third class undetermined, but with likelihood of determination, whereas if this cannot pass away (ε ου δυνατα τουτο παρελθειν) is first-class condition, determined as fulfilled, assumed to be true. This delicate distinction accurately presents the real attitude of Jesus towards this subtle temptation.

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For their eyes were heavy (ησαν γαρ αυτων ο οφθαλμο βεβαρημενο). Past perfect passive indicative periphrastic. Their eyes had been weighted down with sleep and still were as they had been on the Mount of Transfiguration (Luke 9:32).

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Sleep on now and take your rest (καθευδετε λοιπον κα αναπαυεσθε). This makes it "mournful irony" (Plummer) or reproachful concession: "Ye may sleep and rest indefinitely so far as I am concerned; I need no longer your watchful interest" (Bruce). It may be a sad query as Goodspeed: "Are you still sleeping and taking your rest?" So Moffatt. This use of λοιπον for now or henceforth is common in the papyri. The hour is at hand (ηγγικεν η ωρα). Time for action has now come. They have missed their chance for sympathy with Jesus. He has now won the victory without their aid. "The Master's time of weakness is past; He is prepared to face the worst" (Bruce). Is betrayed (παραδιδοτα). Futuristic present or inchoative present, the first act in the betrayal is at hand. Jesus had foreseen his "hour" for long and now he faces it bravely.

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He is at hand (ηγγικεν). The same verb and tense used of the hour above, present perfect active of εγγιζω, to draw near, the very form used by John the Baptist of the coming of the kingdom of heaven (Matthew 3:2). Whether Jesus heard the approach of the betrayer with the crowd around him or saw the lights or just felt the proximity of the traitor before he was there (J. Weiss), we do not know and it matters little. The scene is pictured as it happened with lifelike power.

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