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Matthew 26:40
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Then he came to the disciples and found them sleeping. He asked Peter, “So, couldn’t you stay awake with me one hour?
And he commeth vnto the Disciples, and findeth them asleepe, and saith vnto Peter, What, could ye not watch with me one houre?
And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
And he came to the disciples and found them sleeping. And he said to Peter, "So, could you not watch with me one hour?
And He came to the disciples and found them sleeping, and He said to Peter, "So, you men could not keep watch with Me for one hour?
Then Jesus went back to his followers and found them asleep. He said to Peter, "You men could not stay awake with me for one hour?
And He came to the disciples and found them sleeping, and said to Peter, "So, you men could not stay awake and keep watch with Me for one hour?
And He came to the disciples and found them sleeping, and said to Peter, "So, you men could not keep watch with Me for one hour?
And He *came to the disciples and *found them sleeping, and *said to Peter, "So, you men could not keep watch with Me for one hour?
Then Jesus returned to the disciples and found them sleeping. "Were you not able to keep watch with Me for one hour?" He asked Peter.
He came back and found his disciples sleeping. So he said to Peter, "Can't any of you stay awake with me for just one hour?
He returned to the talmidim and found them sleeping. He said to Kefa, "Were you so weak that you couldn't stay awake with me for even an hour?
And he comes to the disciples and finds them sleeping, and says to Peter, Thus ye have not been able to watch one hour with me?
Then he went back to his followers and found them sleeping. He said to Peter, "Could you men not stay awake with me for one hour?
After, hee came vnto the disciples, and founde them a sleepe, and sayde to Peter, What? coulde yee not watch with me one houre?
Then he came to his disciples and found them sleeping, and he said to Peter, So, you were not able to watch with me even for one hour?
Then he returned to the three disciples and found them asleep; and he said to Peter, "How is it that you three were not able to keep watch with me for even one hour?
And he came to the disciples and found them sleeping, and he said to Peter, "So, were you not able to stay awake with me one hour?
And He came to the disciples and found them sleeping. And He said to Peter, So! Were you not able to watch one hour with Me?
And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour?
And he comes to the disciples, and sees that they are sleeping, and says to Peter, What, were you not able to keep watch with me one hour?
He came to the talmidim, and found them sleeping, and said to Kefa, "What, couldn't you watch with me for one hour?
When he went back to the disciples, he found them asleep. He said to Peter, "So, you menyou (pl.)">[fn] couldn't stay awake with me for one hour, could you?
Then he came to his disciples, and found them sleeping; and he said to Kipha, How, could you not for one hour watch with me ?
And he came to his disciples, and found them asleep: and he said to Cephas: So! could ye not watch with me one hour?
And he came vnto the disciples, and founde them a slepe, and sayth vnto Peter: What, coulde ye not watche with me one houre?
And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour?
He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour?
And he cometh to the disciples, and findeth them asleep, and saith to Peter, What! Could ye not watch with me one hour?
Then He came to the disciples and found them asleep, and He said to Peter, "Alas, none of you could keep awake with me for even a single hour!
And he cam to his disciplis, and foond hem slepynge. And he seide to Petir, So, whethir ye myyten not oon our wake with me?
And he comes to the disciples, and finds them sleeping, and says to Peter, What, could you not watch with me one hour?
And he cometh to the disciples, and findeth them asleep, and saith to Peter, What, could ye not watch with me one hour?
Then he came to the disciples and found them sleeping. He said to Peter, "So, couldn't you stay awake with me for one hour?
Then He came to the disciples and found them sleeping, and said to Peter, "What! Could you not watch with Me one hour?
Then he returned to the disciples and found them asleep. He said to Peter, "Couldn't you watch with me even one hour?
Then He came to the followers and found them sleeping. He said to Peter, "Were you not able to watch with Me one hour?
Then he came to the disciples and found them sleeping; and he said to Peter, "So, could you not stay awake with me one hour?
And he cometh unto his disciples, and findeth them sleeping, and said unto Peter - Thus, powerless are ye, one hour, to watch with me?
And he cometh to his disciples and findeth them asleep. And he saith to Peter: What? Could you not watch one hour with me?
And he came to the disciples and found them sleeping; and he said to Peter, "So, could you not watch with me one hour?
And he came vnto the disciples and founde them a slepe and sayde to Peter: what coulde ye not watche with me one houre:
And he cometh unto the disciples, and findeth them sleeping, and he saith to Peter, `So! ye were not able one hour to watch with me!
And he came to his disciples, and founde the a slepe, & sayde vnto Peter: What? coude ye not watch with me one houre?
then returning to the disciples, and finding them asleep, he said to Peter, what, could ye not watch by me one hour?
When he came back to his disciples, he found them sound asleep. He said to Peter, "Can't you stick it out with me a single hour? Stay alert; be in prayer so you don't wander into temptation without even knowing you're in danger. There is a part of you that is eager, ready for anything in God. But there's another part that's as lazy as an old dog sleeping by the fire."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
and findeth: Matthew 26:43, Matthew 25:5, Song of Solomon 5:2, Mark 14:37, Luke 9:32, Luke 22:45
What: Matthew 26:35, Judges 9:33, 1 Samuel 26:15, 1 Samuel 26:16, 1 Kings 20:11
Reciprocal: Exodus 17:12 - Moses' hands 2 Samuel 11:2 - arose from Song of Solomon 3:2 - will rise Jonah 1:5 - and was Matthew 26:38 - tarry Matthew 26:70 - General Mark 13:33 - General Luke 18:39 - but Luke 22:33 - I am Acts 20:9 - being Romans 13:11 - it is 1 Corinthians 10:12 - General 1 Thessalonians 5:6 - watch
Gill's Notes on the Bible
And he cometh unto the disciples,.... The three he took with him, Peter, James, and John, after he had finished his prayer;
and findeth them asleep: many things might contribute to, and bring this drowsiness upon them; as the great fatigue they had had in preparing the passover in the day, the plentiful meal they had eaten at night, though without excess, and the lateness of the night, it being now probably midnight; but the chief reason of their sleepiness was their sorrow, as is expressed in Luke 22:45, what Christ had said to them of his soul troubles, and what they saw in him, had filled their hearts with sorrow, which brought on them an amazement and stupidity of mind; and this issued in sleep. We have other instances of persons in excessive grief and trouble falling asleep, as Elijah in 1 Kings 19:4, and Jonah in Jonah 1:5, so that this did not arise from a secure, lazy, indolent frame of spirit; or from any disregard to Christ, and neglect of him, and unconcernedness for him; but from their great sorrow of heart; for, the trouble and distress that he was in, added to the causes above mentioned. Though some have thought, that Satan might be, concerned in it, who induced this sleepiness, or increased it, that he might the more easily surprise them with his temptations, he was preparing for them, which I will not deny. Now, though this sleep was natural bodily sleep, which the disciples fell into, yet was an emblem of, and carried in it a resemblance to, the spiritual sleep and drowsiness of the people of God; for as this was after a delightful entertainment and conversation with Christ at the passover and Lord's supper, so it sometimes is, that the children of God fall into a sleepy frame of soul, after much communion with Christ, as the church did in Song of Solomon 5:1, and as this sleep befell them, when Christ was withdrawn a little space from them; so it was with the church, when her beloved was absent from her, Song of Solomon 3:1, and with the wise virgins when the bridegroom tarried, Matthew 25:6, and as this was not an entire thorough sleep; they knew all the while what Christ was doing, and could relate, as they have done, the circumstances of it; so the children of God, when asleep, they are not like unregenerate persons, in a dead sleep of sin, that hear, and see, and feel, and know nothing; but though they are asleep, their hearts are awake, as was the church's, Song of Solomon 5:2, yet as the disciples were so much asleep, that the bare words of Christ did not arouse them from it for a while; so such is the sleep of the saints sometimes, that they are not to be aroused by the bare ministry of the word, though the most powerful arguments, and the most moving and melting language are made use of, as were with the church, Song of Solomon 5:2,
and saith unto Peter, what! could ye not watch with me one hour? This was said particularly to Peter, because he had so lately, in such a confident manner, declared, that he would not be offended with Christ, but abide with him, stand by him, and even die with him, was there an occasion for it; and yet, in so short a space of time, was fallen asleep, as were the rest who said the same things also: and it is as if Christ should say, how will you be able to stand by me throughout this night, when ye cannot watch with me so much as one hour, though I so earnestly desired you to tarry here, and watch with me, and you saw in what distress I was in? how will you be able to withstand the temptations that will beset you quickly, and perform your promises of love, fidelity, constancy, and close attachment to me, in the greatest dangers, when you cannot keep yourselves awake one hour for my sake?
Barnes' Notes on the Bible
Jesusâ agony in Gethsemane - This account is also recorded in Mark 14:32-42; Luke 22:39-46; John 18:1.
Matthew 26:36
Then cometh ... - After the institution of the Lordâs Supper, in the early part of the night, he went out to the Mount of Olives.
In his journey he passed over the brook Cedron John 18:1, which bounded Jerusalem on the east.
Unto a place - John calls this âa garden.â This garden was on the western side of the Mount of Olives, and a short distance from Jerusalem. The word used by John means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of water, and with walks and groves; a proper place of refreshment in a hot climate, and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and King, American missionaries were at the place which is commonly supposed to have been the garden of Gethsemane in 1823. They tell us that the garden is about a stoneâs cast from the brook of Cedron; that it now contains eight large and venerable-looking olives, whose trunks show their great antiquity. The spot is sandy and barren, and appears like a forsaken place. A low broken wall surrounds it.
Mr. King sat down beneath one of the trees and read Isaiah 53:1-12, and also the gospel history of our Redeemerâs sorrow during that memorable night in which he was there betrayed; and the interest of the association was heightened by the passing through the place of a party of Bedouins, armed with spears and swords. A recent traveler says of this place that it âis a field or garden about 50 paces square, with a few shrubs growing in it, and eight olive-trees of great antiquity, the whole enclosed with a stone wall.â The place was probably fixed upon, as Dr. Robinson supposes, during the visit of Helena to Jerusalem, 326 a.d., when the places of the crucifixion and resurrection were believed to be identified. There is, however, no absolute certainty respecting the places. Dr. Thomson (The Land and the Book, vol. ii. p. 484) supposes it most probable that the real âGarden of Gethsemaneâ was several hundred yards to the northwest of the present Gethsemane, in a place much more secluded than the one usually regarded as that where the agony of the Saviour occurred, and therefore more likely to have been the place of his retirement. Nothing, however, that is of importance depends on ascertaining the exact spot.
Luke says that Jesus âwent as he was wontâ - that is, accustomed - âto the Mount of Olives.â Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer, thus enforcing by his example what he had so often done by his precepts the duty of retiring from the noise and bustle of the world to hold communion with God.
Gethsemane - This word is made up either of two Hebrew words, signifying âvalley of fatnessâ - that is, a fertile valley; or of two words, signifying âan olive-press,â given to it, probably, because the place was filled with olives.
Sit ye here - That is, in one part of the garden to which they first came.
While I go and pray yonder - That is, at the distance of a stoneâs cast, Luke 22:41. Luke adds that when he came to the garden he charged them to pray that they might not enter into temptation - that is, into deep âtrials and afflictions,â or, more probably, into scenes and dangers that would tempt them to deny him.
Matthew 26:37
And he took with him Peter and the two sons of Zebedee - That is, James and John, Matthew 10:2. On two other occasions he had favored these disciples in a particular manner, suffering them to go with him to witness his power and glory, namely, at the healing of the rulerâs daughter Luke 8:51, and at his transfiguration on the mount, Matthew 17:1.
Sorrowful - Affected with grief.
Very heavy - The word in the original is much stronger than the one translated âsorrowful.â It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.
Matthew 26:38
My soul is exceeding sorrowful - His human nature - his soul - was much and deeply affected and pressed down.
Even unto death - This denotes extreme sorrow and agony.
The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!
Tarry ye here and watch with me - The word rendered âwatchâ means, literally, to abstain from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize with him, to unite with him in seeking divine support, and to prepare themselves for approaching dangers.
Matthew 26:39
And he went a little further - That is, at the distance that a man could conveniently cast a stone (Luke).
Fell on his face - Luke says âhe kneeled down.â He did both.
He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Numbers 16:22; 2 Chronicles 20:18; Nehemiah 8:6.
If it be possible - That is, if the world can be redeemed - if it be consistent with justice, and with maintaining the government of the universe, that people should be saved without this extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have been done; and the fact that these sufferings were ânotâ removed, and that the Saviour went forward and bore them without mitigation, shows that it was not consistent with the justice of God and with the welfare of the universe that people should be saved without the awful sufferings of âsuch an atonement.â
Let this cup - These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings. See the notes at Matthew 20:22.
Not as I will, but as thou wilt - As Jesus was man as well as God, there is nothing inconsistent in supposing that, as man, he was deeply affected in view of these sorrows. When he speaks of His will, he expresses what âhuman nature,â in view of such great sufferings, would desire. It naturally shrunk from them and sought deliverance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that that purpose should be abandoned from regard to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour, also, in such seasons we should, we must submit cheerfully to the will of God, confident that in all these trials he is wise, and merciful, and good.
Matthew 26:40
And findeth them asleep - It may seem remarkable that in such circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch - that is, not to sleep - they should so soon have fallen asleep.
It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lordâs sufferings. The truth is, however, that it was just the reverse; âit was proof of their great attachment, and their deep sympathy in his sorrows.â Luke has added that he found âthem sleepingâ for sorrow - that is, âon accountâ of their sorrow; or their grief was so great that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of grief. Dr. Rush says: âThere is another symptom of grief, which is not often noticed, and that is âprofound sleep.â I have often witnessed it even in mothers, immediately after the death of a child. Criminals, we are told by Mr. Akerman, the keeper of Newgate, in London, often sleep soundly the night before their execution. The son of General Custine slept nine hours the night before he was led to the guillotine in Paris.â - Diseases of the Mind, p. 319.
Saith unto Peter ... - This earnest appeal was addressed to Peter particularly on account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with the Saviour for one hour, how little probability was there that he would adhere to him in the trials through which he was soon to pass!
Matthew 26:41
Watch - See Matthew 26:38. Greater trials are coming on. It is necessary, therefore, still to be on your guard.
And pray - Seek aid from God by supplication, in view of the thickening calamities.
That ye enter not into temptation - That ye be not overcome and oppressed with these trials of your faith so as to deny me. The word âtemptationâ here properly means what would test their faith in the approaching calamities - in his rejection and death. It would âtryâ their faith, because, though they believed that he was the Messiah, they were not very clearly aware of the necessity of his death, and they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom âwhile he lived.â When they should see him, therefore, rejected, tried, crucified, dead - when they should see him submit to all this as if he had not power to deliver himself - âthenâ would be the trial of their faith; and, in view of that, he exhorted them to pray that they might not so enter temptation as to be overcome by it and fall.
The spirit indeed is willing ... - The mind, the heart is ready and disposed to bear these trials, but the âflesh,â the natural feelings, through the fear of danger, is weak, and will be likely to lead you astray when the trial comes. Though you may have strong faith, and believe now that you will not deny me, yet human nature is weak, and shrinks at trials, and you should therefore seek strength from on high. This was intended to excite them, notwithstanding he knew that they loved him, to be on their guard, lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation.
Matthew 26:42-44
It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather âthe substanceâ of his petitions than the very âwords.â He returned repeatedly to his disciples, doubtless to caution them against danger, to show the deep interest which he had in their welfare, and to show them the extent of his sufferings on their behalf
Each time that he returned these sorrows deepened. Again he sought the place of prayer, and as his approaching sufferings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds that amid his agonies an angel appeared from heaven strengthening him. His human nature began to sink, as unequal to his sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange that, since Jesus was divine John 1:1, the divine nature did not minister strength to the human, and that he that was God should receive strength from an âangel.â But it should be remembered that Jesus came in his human nature not only to make an atonement, but to be a perfect example of a holy man; that, as such, it was necessary to submit to the common conditions of humanity - that he should live as other people, be sustained as other people, suffer as other people, and be strengthened as other people; that he should, so to speak, take no advantage in favor of his piety, from his divinity, but submit it in all things to the common lot of pious people. Hence, he supplied his wants, not by his being divine, but in the ordinary way of human life; he preserved himself from danger, not as God, but by seeking the usual ways of human prudence and precaution; he met trials as a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of his people, his human nature should be strengthened, as they are, by those who are sent forth to be ministering spirits to the heirs of salvation, Hebrews 1:14.
Further, Luke adds Luke 22:44 that, being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground. The word âagonyâ is taken from the anxiety, effort, and strong emotion of the wrestlers in the Greek games about to engage in a mighty struggle. Here it denotes the extreme anguish of mind, the strong conflict produced in sinking human nature from the prospect of deep and overwhelming calamities.
âGreat drops of blood,â Luke 22:44. The word rendered here as âgreat dropsâ does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward agony through the skin, and, mixing with the sweat, falling thus to the ground. It has been doubted by some whether the sacred writer meant to say that there was actually âbloodâ in this sweat, or only that the sweat was âin the formâ of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely - falling masses of gore; that it was pressed out by his inward anguish; and that this was caused in some way in view of his approaching death. This effect of extreme sufferings, of mental anguish. has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says (Note at Luke 22:44) that âAristotle and Diodorus Siculus both mention bloody sweats as attending some extraordinary agony of mind; and I find Loti, in his âLife of Pope Sextus V.,â and Sir John Chardin, in his âHistory of Persia,â mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus.â It has been objected to this account that it is improbable, and that such an event could not occur. The instances, however, which are referred to by Doddridge and others show sufficiently that the objection is unfounded. In addition to these, I may observe that Voltaire has himself narrated a fact which ought forever to stop the mouths of infidels. Speaking of Charles IX of France, in his âUniversal History,â he says: âHe died in his 35th year. His disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy temperament.â
Various opinions have been given of the probable causes of these sorrows of the Saviour. Some have thought it was strong shrinking from the manner of dying on the cross, or from an apprehension of being âforsakenâ there by the Father; others, that Satan was permitted in a special manner to test him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season Luke 4:13, only to renew his temptations in a more dreadful manner now; and others that these sufferings were sent upon him as the wrath of God manifested against sin that God inflicted them directly upon him by his own hand, to show his abhorrence of the sins of people for which he was about to die. Where the Scriptures are silent about the cause, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were combined to produce this awful suffering. There is no need of supposing that there was a single thing that produced it; but it is rather probable that this was a rush of feeling from every quarter - his situation, his approaching death, the temptations of the enemy, the awful suffering on account of peopleâs sins, and Godâs hatred of it about to be manifested in his own death - all coming upon his soul at once sorrow flowing in from every quarter - the âconcentrationâ of the sufferings of the atonement pouring together upon him and filling him with unspeakable anguish.
Matthew 26:45
Sleep on now and take your rest - Most interpreters have supposed that this should be translated as a question rattler than a command,
âDo you sleep now and take your rest? Is this a time, amid so much danger and so many enemies. to give yourselves to sleep?â This construction is strongly countenanced by Luke 22:46, where the expression. Why sleep ye? evidently refers to the same point of time. There is no doubt that the Greek will bear this construction, and in this way the apparent inconsistency will be removed between this command âto sleep,â and that in the next verse, âto riseâ and be going. Others suppose that, his agony being over, and the necessity of watching with him being now past, he kindly permitted them to seek repose until they should be roused by the coming of the traitor; that while they slept Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. This is the most probable opinion. Others have supposed that he spoke this in irony: âSleep on now, if you can; take rest, if possible, in such dangers and at such a time.â But this supposition is unworthy the Saviour and the occasion. Mark adds, âIt is enough.â That is, sufficient time has been given to sleep. It is time to arise and be going.
The hour is at hand - The âtimeâ when the Son of man is to be betrayed is near.
Sinners - Judas, the Roman soldiers, and the Jews.
Clarke's Notes on the Bible
Verse 40. He - saith unto Peter — He addressed himself more particularly to this apostle, because of the profession he had made, Matthew 26:33; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch ONE hour?"
Instead of Î¿Ï Îº ιÏÏÏ ÏαÏε, could YE not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read Î¿Ï Îº ιÏÏÏ ÏαÏ, couldst THOU not - referring the reproach immediately to Peter, who had made the promises mentioned before.
