Mark 14:32-42

Ver 32. And they came to a place which was named Gethsemane: and He saith to His disciples, "Sit ye here, while I shall pray." 33. And He taketh with Him Peter and James and John, and began to be sore amazed, and to be very heavy; 34. And saith unto them, "My soul is exceeding sorrowful unto death: tarry ye here, and watch." 35. And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him. 36. And He said, Abba, Father, all things are possible unto Thee; take away this cup from Me: nevertheless not what I will, but what Thou wilt. 37. And He cometh, and findeth them sleeping, and saith unto Peter, "Simon, sleepest thou? couldest not thou watch one hour?" 38. "Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." 39. And again He went away, and prayed, and spake the same words. 40. And when He returned, He found them asleep, again, (for their eyes were heavy,) neither wist they what to answer Him. 41. And He cometh the third time, and saith unto them, "Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners." 42. "Rise up, let us go; lo, he that betrayeth Me is at hand."

Gloss: After that the Lord had foretold the offence of His disciples, the Evangelist gives an account of His prayer, in which He is supposed to have prayed for His disciples; and first describing the place of prayer, he says, "And they came to a place which was named Gethsemane."

Bede: The place Gethsemane, in which the Lord prayed, is shewn up to this day at the foot of the Mount of Olives. The meaning of Gethsemane is, the valley of the fat, or of fatness. Now when our Lord prays on a mountain, He teaches us that we should when we pray ask for lofty things; but by praying in the valley of fatness, He implies that in our prayer humility and the fatness of interior love must be kept. He also by the valley of humility and the fatness of charity underwent death for us.

Pseudo-Jerome: In the valley of fatness also, the fat bulls beset Him. There follows, "And He saith to His disciples, Sit ye here, while I shall pray;" they are separated from Him in prayer, who are separated in His Passion; for He prays, they sleep, overcome by the sloth of their heart.

Theophylact: It was also His custom always to pray by Himself, in order to give us an example, to seek for silence and solitude in our prayers. There follows: "And He taketh with Him Peter, and James and John." He takes only those who had been witnesses of His glory on Mount Tabor, that they who had seen His glory might also see His sufferings, and learn that He is really man, in that He is sorrowful.

Wherefore there follows: "And began to be sore amazed, and very heavy." For since He had taken on Himself the whole of human nature, He took also those natural things which belong to man, amazement, heaviness, and sorrow; for men are naturally unwilling to die.

Wherefore it goes on: "And He saith unto them, My soul is exceeding sorrowful unto death."

Bede: As being God, dwelling in the body, He shews the frailty of flesh, that the blasphemy of those who deny the Mystery of His Incarnation might find no place; for having taken up a body, He must needs also take up all that belongs to the body, hunger, thirst, pain, grief; for the Godhead cannot suffer the changes of those affections.

Theophylact: but some have understood this, as if He had said, I am sorrowful, not because I am to die, but because the Jews, My countrymen, are about to crucify Me, and by these means to be shut out from the kingdom of God.

Pseudo-Jerome: By this also we are taught to fear and to be sorrowful before the judgment of death, for not by ourselves, but by Him only, can we say, "The prince of this world cometh, and hath nothing in Me." [John 14:30] There follows: "Tarry ye, here, and watch."

Bede: He does not mean natural sleep by the sleep which He forbids, for the time of approaching danger did not allow of it, but the sleep of unfaithfulness, and the torpor of the mind. But going forward a little, He falls on His face, and shews His lowliness of mind, by the posture of His body.

Wherefore there follows: "And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him."

Augustine, de Con. iii, iv: He said not, if He could do it, but if it could be done; for whatever He wills is possible. We must therefore understand, "if it be possible," as if it were; if He is willing. And lest any one should suppose that He lessened His Father's power, He shews in what sense the words are to be understood; for there follows, "And He said, Abba, Father, all things are possible unto Thee."

By which He sufficiently shows that the words, "if it be possible," must be understood not of any impossibility, but of the Will of His Father. As to what Mark relates that He said not only Father, but "Abba, Father", Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that sorrow in the person of His body, The Church, to which He was made the chief cornerstone, and which came to Him, partly from the Hebrews, who are represented by the word, "Abba", partly from the Gentiles, to whom "Father" belongs.

Bede: But He prays, that the cup may pass away, to shew that He is very man, wherefore He adds: "Take away this cup from Me." But remembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out, "But not what I Will, but what Thou Wilt." As if He had said, If death can die, without My dying according to the flesh, let this cup pass away; but since this cannot be otherwise, "not what I Will, but what Thou Wilt."

Many still are sad at the prospect of death, but let them keep their heart right, and avoid death as much as they can; but if they cannot, then let them say what the Lord said of us.

Pseudo-Jerome: By which also He ceases not up to the end to teach us to obey our fathers, and to prefer their will to ours. There follows: "And he cometh, and findeth them sleeping." For as they are asleep in mind, so also in body.

Theophylact: But after His prayer, the Lord coming, and seeing His disciples sleeping, rebukes Peter alone. Wherefore it goes on: "And saith unto Peter, Simon, sleepest thou? couldest not thou watch with me one hour?

As if He had said, If thou couldest not watch one hour with me, how wilt thou be able to despise death, thou who promisest to die with Me?

It goes on: "Watch and pray, that ye enter not into temptation," that is, the temptation of denying Me.

Bede: He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you.

Pseudo-Jerome: But he is said to enter into temptation, who neglects to pray.

There follows: "The spirit indeed is willing, but the flesh is weak."

Theophylact: As if He had said, Your spirit indeed is ready not to deny me, and for this reason ye promise; but your flesh is weak, in that unless God give power to your flesh through prayer, ye shall enter into temptation.

Bede: He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh.

For this place makes against those, who say that there was but one operation in the Lord and one Will. For He shews two wills, one human, which from the weakness of the flesh shrinks from suffering; one divine, which is most ready.

It goes on: "And again He went away and prayed, and spake the same words."

Theophylact: That by His second prayer He might shew Himself to be very man. It goes on: "And when He returned, He found them asleep again;" He however did not rebuke them severely. "For their eyes were heavy, (that is, with sleep,) neither wist they what to answers Him." By this learn the weakness of men, and let us not, whom even sleep can overcome, promise things which are impossible to us. Therefore He goes away the third time to pray the prayer mentioned above.

Wherefore it goes on: "And He cometh the third time, and saith unto them, Sleep on now, and take your rest." He is not vehement against them, though after His rebuke they had done worse, but He tells them ironically, "Sleep on now, and take your rest," because He knew that the betrayer was now close at hand. And that He spoke ironically is evident, by what is added; "It is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners." He speaks this, as deriding their sleep, as if He had said; Now indeed is a time for sleep, when the traitor is approaching.

Then He says; "Arise, let us go; lo, he that betrayeth Me is at hand."

Augustine: Or else; In that it is said, that after He had spoken these words, "Sleep on now, and take your rest," He added, "It is enough," and then, "the hour is come; behold, the Son of Man is betrayed," we must understand that after saying, "Sleep on now, and take your rest," our Lord remained silent for a short time, to give space for that to happen, which He had permitted; and then that He added, "the hour is come;" and therefore He puts in between, "it is enough," that is, your rest has been long enough.

Pseudo-Jerome: The threefold sleep of the disciples points out the three dead, whom our Lord raised up; the first, in a house; the second, at the tomb; the third, from the tomb. And the threefold watch of the Lord teaches us in our prayers, to beg for the pardon of past, future and present sins.