ACC ~ Matthew 26 v36 - 46

OVERVIEW:

Gethsemane was known as a holy place, a place of prayer (ORIGEN). To spare the disciples greater sorrow, Jesus prayed alone in the garden (CHRYSOSTOM). Jesus was sorrowful too, not from fear of death but from fear that his disciples would no longer believe in him after his death (HILARY OF POITIERS, JEROME). In the garden, then, Jesus asks the disciples to “keep watch” (ORIGEN).

Jesus asked that God remove the cup from him. Origen centers this request on God’s justice. Jesus’ request shows his full humanity (CHRYSOSTOM). Ultimately following God’s will, however, shows Jesus’ higher will (LEO THE GREAT), which is in harmony with God’s (CHRYSOSTOM). In spite of the sleeping disciples, Jesus models perseverance in prayer (ORIGEN). He is concerned that the disciples not fall into temptation (HILARY OF POITIERS, JEROME), and he especially admonishes Peter to be contrite of heart while acknowledging the limits of humanity (CHRYSOSTOM). To one’s ability, however, one can be alert. The prayers of those who “watch and pray” will be heard, but it is appropriate to sleep when the Lord commands us to sleep (ORIGEN).

Jesus’ betrayal came at a time appointed by God, and Jesus did not flee from it even though he was guiltless (CHRYSOSTOM). As Jesus was “delivered into the hands of sinners” in the garden at that appointed time, so is Christ betrayed by those who fall away from him in the present day. Likewise, all who betray Jesus also “deliver him up” (ORIGEN).

26:36 | A Place Called Gethsemane

GETHSEMANE

JEROME: Gethsemane is interpreted as the “very fertile valley” where the Lord ordered his disciples to sit down and wait for him to return while he prayed alone for everyone. COMMENTARY ON MATTHEW 4.26.37. [1]

[1] CCL 77:253.

WHILE I PRAY

ORIGEN: Jesus brought his disciples from the upper room to a garden which was called Gethsemane because, after he was betrayed, he did not want to be arrested in the same place where he and his disciples had eaten the Passover. Even before he was betrayed, however, he thought it fitting to choose to pray in places devoted purely to prayer, for he knew that some locations are holier than others, as it is written: “The place where you are standing is holy ground.” [1] COMMENTARY ON MATTHEW 89. [2]

[1] Ex 3:5; Acts 7:33.

[2] GCS 38.2:204.

26:37 | Jesus Was Sorrowful and Troubled

HE TOOK THREE WITH HIM

CHRYSOSTOM: His disciples were clinging to him inseparably. So he said to his disciples, “Sit here, while I go over there and pray.” [1] For it was usual with him to pray apart from them. He did this to teach us how to pray, how to use silence and solitude to pray for great matters. And taking with him the three, he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” [2] Why does he not take all of them with him? That they might not be more sorrowful. He took only those who had been spectators of his glory. [3] THE GOSPEL OF MATTHEW, HOMILY 83.1. [4]

[1] Mt 26:36.

[2] Mt 26:38.

[3] In the transfiguration.

[4] PG 58:745; NPNF 1 10:497.

HE BEGAN TO BE SORROWFUL

HILARY OF POITIERS: When we read that the Lord was sad, we must examine everything that was said to find out why he was sad. He previously warned that they would all fall away. Brimming with confidence, Peter responded that even though all the others might be alarmed, he would not be moved [1] —he who the Lord predicted would deny knowing him three times. [2] In fact, Peter and all the other disciples promised that even in the face of death they would not deny him. [3] He then proceeded on and ordered his disciples to sit down while he prayed. [4] Having brought with him Peter, James and John, he began to grieve. Before he brought them along with him, he did not feel sad. It was only after they had accompanied him that he grew exceedingly sad. His sadness thus arose not from himself but from those whom he had taken with him. It must be realized that the Son of man brought with him none but those whom he showed that he would come into his kingdom at that time when, in the presence of Moses and Elijah on the mountain, he was surrounded by all the splendor of his eternal glory. But the reason for bringing them with him both then and now was the same. ON MATTHEW 31.4. [5]

[1] Mt 26:33.

[2] Mt 26:34.

[3] Mt 26:35.

[4] Mt 26:36.

[5] SC 258:230.

26:38 | Remain and Watch with Me

THE PROCESS OF DEATH IS FEARED

HILARY OF POITIERS: Then he said, “My soul is sad, even to death.” Did he say, My soul is sad because of death? Certainly not. For if death were the reason for his fear, he certainly ought to have said so. But the reason for his fear lies elsewhere. Actually we have no indication, since the reason for what begins in another person may differ from what it is at the end. He had just said before, “You will all fall away this night because of me.” [1] He knew that they would be frightened, that they would run away and deny knowing him. And since blasphemy against the Holy Spirit is forgiven neither here nor in eternity, he feared they might deny that he is God, once they looked upon him beaten and spat upon and crucified. This was the reason that prompted Peter, who, in betraying Christ, denied him in this way: “I do not know the man,” [2] for anything said against the Son of man will be forgiven. Christ is therefore sad even to death. So it is not death itself but the process of death that is feared, for after his death the faith of the believers would be strengthened by the power of the resurrection. ON MATTHEW 31.5. [3]

[1] Mt 26:31.

[2] Mt 26:72.

[3] SC 258:230-32.

KEEP WATCH WITH ME

ORIGEN: “Stay here and keep watch with me.” It is as though Jesus had said, “Although I told the other disciples to ‘sit here while I go and pray’ but brought you three along with me, I don’t want you to come any further, for you are not yet able. So, stay here keeping watch as I keep watch, knowing that the others were commanded to sit over there because they are weaker and need to be protected from this agony. [But] I have brought you who are stronger with me to labor with me in watching and praying. Nevertheless, you remain here, that each one stand firm in the state of his calling, [1] for every grace (however great it may be) has a superior.” What Jesus meant when he said “remain here” is explained by what was said next: “going a little farther, he fell on his face.” Therefore let us remain where Jesus commanded us to remain, as the apostle also admonished: “Everyone should remain in the state in which he was called.” [2] And let us do everything in our power to keep watch with him who “neither slumbers nor sleeps, who keeps Israel.” [3] COMMENTARY ON MATTHEW 91. [4]

[1] The physical continuation indicates the spiritual condition. First the more imperfect disciples stop; then Peter, James and John, who are less imperfect. Jesus continues alone.

[2] 1 Cor 7:20.

[3] Ps 121:4 (120:4 LXX).

[4] GCS 38.2:207.

MY SOUL IS VERY SORROWFUL

JEROME: What we said before about Christ’s suffering and what took place before it is also brought out in this chapter. [1] It shows that the Lord, to test the fidelity of the human nature he had taken on, truly felt sorrowful. However, lest the suffering in his soul be overwhelming, he began to feel sorrowful over the events taking place just before his suffering. For it is one thing to feel sorrowful and another thing to begin to feel sorrowful. But he felt sorrowful, not because he feared the suffering that lay ahead and because he had scolded Peter for his timidity but because of the most unfortunate Judas and the falling away of all the apostles and the rejection by the Jewish people and the overturning of woeful Jerusalem. Jonah too became sad when the plant or ivy had withered, unwilling to have his booth disappear. [2] COMMENTARY ON MATTHEW 4.26.37. [3]

[1] To explain Jesus’ agitation, Jerome resorts to the medical distinction between pathos (passio, “disease”) and propatheia (propassio, “beginning/anticipation of disease”). Pathos in the moral sense is considered evil, while propatheia signifies the beginning of the agitation, not yet morally wrong because voluntary assent is lacking.

[2] Jon 4:8. The lament of Jonah for the shadow of the ivy plant that withered (Jon 4:6-8), since Jonah is the prefigurement of Christ, prefigures the sorrow of Christ for the contrariness of the Jews, for the weakness of the disciples and for the future destruction of Jerusalem.

[3] CCL 77:253-54.

26:39 | Let This Cup Pass from Me

IF IT BE POSSIBLE

ORIGEN: His words “if it be possible” referred not only to God’s power but also to his justice. As to God’s power, whatever is just or unjust is possible. As to his justice, which is not only powerful but also just, not everything is possible—only that which is just. COMMENTARY ON MATTHEW 95. [1]

[1] GCS 38.2:213.

NOT AS I WILL, BUT AS YOU WILL

CHRYSOSTOM: By saying then, “If it be possible, let it pass from me,” he showed his true humanity. But by saying, “Nevertheless not as I will, but as you will,” he showed his virtue and self-command. This too teaches us, even when nature pulls us back, to follow God. In order to make clear that he is truly God and truly human, words alone would not suffice. Deeds were needed. So he joined deeds with words in order that even those who have been highly contentious may believe that he both became man and died. Admittedly some still do not believe that this was so. But many more would have been unable to have believed if his face had not been seen at Gethsemane. See in how many ways he shows the reality of the incarnation. He demonstrates both by what he speaks and by what he suffers. THE GOSPEL OF MATTHEW, HOMILY 83.1. [1]

[1] PG 58:746; NPNF 1 10:497.

LET THIS CUP PASS

LEO THE GREAT: The disciples were admonished, and the Lord beseeches the Father that they might confront the force of the present temptation with watchful prayer: “My Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as you will.” The first petition arises from weakness, the second from strength: He desired the former based on our nature and chose the latter based on his own. Equal to the Father, the Son knew that all things were possible to God; rather, he descended into this world to take up the cross against his will so that he might suffer through this conflict of emotions with a disquieted mind. But in order to show the distinction between the receiving nature and the received nature, what was proper of humanity desired divine intervention and what was proper of God looked upon the human situation. The lower will yielded to the higher will, and this demonstrated what the fearful person may pray for and what the divine healer should not grant. “For we do not know how to pray as we ought,” [1] and it is good for us that what we want, for the most part, is not granted. God, who is good and just, shows mercy toward us by denying us those things we ask for which are harmful. SERMON 43.2. [2]

[1] Rom 8:26.

[2] SC 74:43.

26:40-43 | Stay Awake and Pray

HE FOUND THEM SLEEPING

ORIGEN: But notice that after the first prayer “he came to the disciples and found them sleeping.” Likewise after the second prayer “he came and found them sleeping, for their eyes were heavy.” On this, I believe they were the eyes not so much of their bodies as of their souls. Besides, he had not yet removed the heaviness from their eyes, “because he was not yet glorified.” And just as “the Spirit had not been given, because Jesus was not yet glorified,” so too the heaviness had not yet been removed from their eyes “because Jesus was not yet glorified.” Therefore he does not rebuke them, but “leaving them again, he went away and prayed for the third time, saying the same words.” He also teaches us through those “same words,” that we may not grow faint in prayer but persist in the very words of our prayer until we obtain those things we have begun to pray for. COMMENTARY ON MATTHEW 95. [1]

[1] GCS 38.2:214-15.

PRAY THAT YOU MAY NOT ENTER INTO TEMPTATION

HILARY OF POITIERS: After that, he returns to the disciples and finds them sleeping. He asks Peter why he could not watch with him one hour—Peter, indeed, was one of the three, for he had boasted in front of the others that he would not fall away. And he indicates the cause of his greater fear, saying, “Pray that you may not enter into temptation.” He wanted then to prevent temptation (so he included in his prayer the words “lead us not into temptation”), [1] lest anything in us cater to the weakness of the flesh. He also makes it clear why he urged them to pray in order to avoid temptation, saying, “The spirit indeed is willing, but the flesh is weak.” These words did not apply to himself but were aimed at them. For that matter, how is it that now his spirit is willing, whereas before his soul was sad even to death? [2] At any rate, he orders them to watch and pray lest they give in to temptation and succumb to the weakness of the body. He therefore prays that, if possible, the cup may pass from himself, for when it comes to drinking from it, all flesh is weak. [3] ON MATTHEW 31.9. [4]

[1] Mt 6:13.

[2] Mt 26:38.

[3] Mt 26:39.

[4] SC 258:236.

THE FLESH IS WEAK

JEROME: “Watch and pray that you may not enter into temptation.” It is impossible for the human soul to avoid temptation. Hence we say in the Lord’s Prayer, “Lead us not into temptation,” [1] which we are unable to withstand. We do not refuse to face temptation entirely but pray for the strength to bear up under it. Therefore he does not say, “Watch and pray that you may not be tempted” but “that you may not enter into temptation,” that is, that temptation may not overwhelm you and hold you in its grip. For example, a martyr who has shed blood by professing faith in the Lord was certainly tempted but was not ensnared in the net of temptation. One who denies the faith, however, has fallen into the snares of temptation.

“The spirit indeed is willing, but the flesh is weak.” This is aimed at those rash people who think that whatever they believe, they can obtain. Therefore, as much as we trust in the ardor of our spirit, so too should we fear the weakness of the flesh. And yet, according to the apostle, the works of the flesh are mortified by the Spirit. COMMENTARY ON MATTHEW 4.26.41. [2]

[1] Mt 6:13.

[2] CCL 77:255-56.

WATCH AND PRAY

ORIGEN: As long as Jesus was present, his disciples did not sleep. After he had walked away a short distance, they were unable to watch for even one hour in his absence. For this reason we should pray that Jesus will not leave us for even a short while but will fulfill what he promised when he said to us, “And I am with you all days, even to the end of the world.” [1] In this way will we keep watch as he banishes sleep from our souls, to make it possible for us to fulfill his command: “Do not give sleep to your eyes or slumber to your eyelids, that you may escape as a doe from the nets and a bird from the snare of the fowlers.” [2] But coming to the disciples and finding them asleep, he arouses them with a word and tells them to listen, so he may as it were say to those who are listening: “How is it that you were not able to watch with me for even one hour?”

He orders us then to be wakeful so we may keep watch and pray. Now that person watches who does good works, that person watches who diligently attends to the truth of the faith lest he be ensnared by any shady teaching. He who watches and prays in this way will have his prayer heard. This is what the Lord means when he says, “Watch and pray.” We should first watch and, while watching, we should pray. COMMENTARY ON MATTHEW 93. [3]

[1] Mt 28:20.

[2] Prov 6:4-5.

[3] GCS 38.2:210-11.

THEIR EYES WERE HEAVY

HILARY OF POITIERS: The fact that, after returning and finding them asleep, he first reproves them, secondly is silent and thirdly orders them to rest, can be explained in this way: First, after the resurrection, he scolded them for scattering and for being apprehensive and restless; [1] second, once the Holy Spirit had been sent, he came and found them sleeping, since their eyes were too heavy for them to discern the freedom of the gospel—having been held back by the love of the law for some time, their faith was still sleeping; and third, with the return of his radiance, he restored them to restfulness and peace of mind. ON MATTHEW 31.11. [2]

[1] Mk 16:14.

[2] SC 258:238.

26:44 | Thy Will Be Done

COULD YOU NOT WATCH WITH ME ONE HOUR?

CHRYSOSTOM: After that he returns and says to Peter, “So, could you not watch with me one hour?” [1] They all were sleeping. He admonishes Peter. He is hinting at him in what he said, especially in the words “with me.” They are not employed without reason. It is as though he had said, “So you are the one who is ready to lay down your life for me, and you could not watch with me for one hour!” [2] What follows also suggests the same admonition: “Watch and pray that you may not enter into temptation.” He is again instructing them not to be self-confident but contrite in mind, to be humble and to refer everything to God. THE GOSPEL OF MATTHEW, HOMILY 83.1. [3]

[1] Mt 26:40.

[2] Mt 26:41.

[3] PG 58:7546; NPNF 1 10:497-98.

PRAY THAT YOU NOT ENTER INTO TEMPTATION

CHRYSOSTOM: And at one time we find him addressing them all together and at another time Peter. He says, “Simon, Simon, Satan has desired to have you, that he may sift you as wheat, but I have prayed for you.” [1] Then he says to all in common, “Watch and pray that you may not enter into temptation.” [2] He is in every way encouraging them to be resolute and strong in these convictions. Then, that he might not seem to make his language altogether condemnatory, he says, “The spirit indeed is willing, but the flesh is weak.” [3] For no matter how much you might wish to despise death, you will not be able to do so until God extends his hand. For the carnal mind draws you down.

And again he prayed in the same way, saying, “My Father, if this cannot pass unless I drink it, your will be done.” [4] It is clear here that his human will is in full harmony with God’s will. This harmony is what we must always seek after and follow. THE GOSPEL OF MATTHEW, HOMILY 83.1. [5]

[1] Lk 22:31-32.

[2] Mt 26:41.

[3] Mt 26:41.

[4] Mt 26:42.

[5] PG 58:746-47; NPNF 1 10:498.

26:45-46 | My Betrayer Is at Hand

TAKE YOUR REST

ORIGEN: Then, undoubtedly after the third prayer, he came to the disciples. But the sleep he now orders them to sleep is not that which, as is written, came upon the disciples twice before. For at first “he found them sleeping” but not at rest, and “again he came and found them sleeping, for their eyes were heavy.” But now he orders them not simply to sleep but to take their rest. Indeed, there is a big difference between the sleep implied in Christ’s second command to “sleep now and take your rest” and the sleep that is against his will after he orders them to “remain here and watch one hour with me.” There was nothing contradictory between his words “watch with me” and later, “Sleep on and take your rest.” He simply kept a certain order, so that first indeed we should watch and pray that we do not enter into temptation, and then we should sleep and take our rest according to Christ’s command. COMMENTARY ON MATTHEW 96. [1]

[1] GCS 38.2:215.

BETRAYED INTO THE HANDS OF SINNERS

CHRYSOSTOM: Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.” All this belongs to the divine economy. “Into the hands of sinners” is said to make it clear that he was not liable to any charge but that this course of events was due to human wickedness. Finally he says, “Rise, let us be going; see, my betrayer is at hand.” By all these means he was teaching them that this course of events was not something that happens of necessity, without human willing or out of human weakness. It is all unfolding, without denying freedom, as God’s own secret dispensation. Even though he foreknew that Judas would come, so far was he from fleeing, he even went to meet him. THE GOSPEL OF MATTHEW, HOMILY 83.1-2. [1]

[1] PG 58:747; NPNF 1 10:498.

THE HOUR IS AT HAND

ORIGEN: “Look! The hour is approaching, and the Son of man will be delivered up into the hands of sinners.” It is also in view of this hour, I believe, that he said to his mother, “My hour has not yet come.” [1] And now he declares that with the hour approaching, “the Son of man will be delivered up into the hands of sinners.” Would that only into the hands of those sinners had Jesus been delivered up! But now I believe that he is delivered up always “into the hands of sinners” when they who seem to believe in Jesus have him in their hands since they are sinners. Indeed, as often as a righteous person indwelt by Jesus has fallen under the sway of sinners, Jesus is delivered up “into the hands of sinners.”

“Rise, let us be going; see, my betrayer is approaching.” After he has awakened them from that sleep we spoke about, he says to his disciples, “Rise, let us be going.” And seeing Judas in his mind, who was approaching him to deliver him up and who was not yet seen by his disciples, he says, “See, the one who will deliver me up is approaching.” I believe, however, that “see, he is approaching” and “see, the one who will deliver me up is approaching” are not equivalent. Furthermore, the traitor, who had separated himself from Jesus by his sins and his betrayal was not simply “approaching” Jesus, but “he is approaching” to deliver up the Son of God, whom he already betrayed. Plainly, all wrongdoers first betray Jesus; then they deliver him up. [2] COMMENTARY ON MATTHEW 97-98. [3]

[1] Jn 2:4.

[2] The allegorical interpretation is founded on the observation that Jesus merely says of Judas “he approaches” without adding “toward me.” The detail, insignificant for the literal meaning, symbolically signifies that he who works evil against Jesus cannot be near him spiritually.

[3] GCS 38.2:216.