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29. But I tell you. This sentence is put by Matthew and Mark immediately after the Holy Supper, when Christ had given the symbol of his blood in the cup; from which some infer that Luke relates here the same thing which we shall find him repeating shortly afterwards. But this difficulty is easily obviated, because it is of little importance in itself at what precise moment Christ said this. All that the Evangelists intend to state by it is, that the disciples were warned both of their Master’s approaching death, and of the new and heavenly life: for the more nearly the hour of his death approached, there was the greater necessity for them to be confirmed, that they might not altogether fall away. Again, as he intended to place his death before their eyes in the Holy Supper, as in a mirror, it was not without reason that he again declared that he was now leaving the world. But as this intelligence was full of sadness, a consolation is immediately added, that they have no occasion for shrinking from the thought of his death, which will be followed by a better life. As if he had said: “It is true, indeed, that I am now hastening to my death, but it is in order that I may pass from it to a blessed immortality, not to live alone without you in the kingdom of God, but to have you associated with me in the same life.” Thus we see how Christ leads his disciples by the hand to the cross, and thence raises them to. the hope of the resurrection. And as it was necessary that they should be directed to the cross of Christ, that by that ladder they might ascend to heaven; so now, since Christ has died and been received into heaven, we ought to be led from the contemplation of the cross to heaven, that death and the restoration of life may be found to agree.

Till that day when I shall drink it new with you. It is plain from these words that he promises to them a glory which they will share with himself. The objection made by some —that meat and drink are not applicable to the kingdom of God—is frivolous; for Christ means nothing more than that his disciples will soon be deprived of his presence, and that he will not henceforth eat with them, until they enjoy together the heavenly life. As he points out their being associated in that life, which needs not the aids of meat and drink, he says that there will then be a new kind of drinking; by which term we are taught that he is speaking allegorically. Accordingly, Luke simply says, until the kingdom of God come. In short, Christ recommends to us the fruit and effect of the redemption which he procured by his death.

The opinion entertained by some—that these words were fulfilled, when Christ ate with his disciples after his resurrection is foreign to his meaning; for, since that was an intermediate condition between the course of a mortal life and the end of a heavenly life, the kingdom of God had not, at that time, been fully revealed; and therefore Christ said to Mary,

Touch me not, for I have not yet ascended to my Father,
(John 20:17.)

Besides, the disciples had not yet entered into the kingdom of God, so as to drink new wine with Christ, being partakers of the same glory. And when we read that Christ drank after his resurrection, though he declared that he would not do so until he had assembled his disciples in the kingdom of God, the apparent contradiction is easily removed. For it is not exactly of meat and drink that he speaks, but of the intercourse of the present life. Now we know that Christ did not at that time drink for the purpose of invigorating his body by food, or of holding intercourse with his disciples, but only to prove his resurrection—of which they were still doubtful—and thus to raise their minds on high. Let us therefore rest satisfied with the natural meaning, that our Lord promises to his disciples that, having hitherto lived with them on earth as a mortal man, he will hereafter make them his associates in a blessed and immortal life.

Matthew 26:31. You will all be offended at me. What Matthew and Mark extend to all the disciples alike is related by Luke as having been spoken to Peter only. But though the statement was equally addressed to all, yet it is probable that Christ spoke to them in the person of one man, who was to be admonished more than all the rest, and who needed extraordinary consolation, that, after having denied Christ, he might not be altogether overwhelmed with despair.

Matthew 26:31. For it is written. By this prediction he encourages them to rise above the offense, because God does not cease to recognize as his sheep those who are driven out and scattered in every direction for a time. After having treated of the restoration of the Church, the prophet, in order to prevent the minds of the godly from being overwhelmed with despair by the extreme distresses which were already at hand, declares, that when the government has been brought into a state of confusion, or even completely overturned, there will be a sad and miserable dispersion, but yet the grace of God will be victorious. And though almost all commentators confine the passage in Zechariah 13:7 to the person of Christ alone, yet I extend it farther, as meaning that a government, on which the salvation of the people depends, will no longer exist, because the shepherds will be driven from the midst of them. I have no doubt that the Lord intended to include that whole period during which, after the tyranny of Antiochus, the Church was deprived of good shepherds, and reduced to a state of desolation; for at that time God permitted the sword to commit fearful devastation, and, by slaying the shepherds, to throw the people into a state of wretched confusion. And yet this scattering did not prevent the Lord from gathering his sheep at length, by stretching out his hand towards them.

But though the prophet utters a general threatening that the Church will be deprived of shepherds, still this is justly and properly applied to Christ. For since he was the prince of all the shepherds, on whom alone the salvation of the Church depended, when he was dead, it might be thought that all hope was utterly gone. And, indeed, it was an extremity of temptation, when the Redeemer, who was the breath and life of his people, after having begun to collect the flock of God, was suddenly dragged to death. But so much the more strikingly was the grace of God displayed, when out of dispersion and death the remaining flock was again assembled in a wonderful manner.

Thus we see, that Christ quoted this passage appropriately, that the disciples might not be too much alarmed by the future dispersion, and yet that, aware of their own weakness, they might rely on their Shepherd. The meaning therefore is: “Not having yet felt your weakness, you imagine that you are sufficiently vigorous and powerful; but it will soon be apparent that the prediction of Zechariah is true, that, when the shepherd is slain, the flock will be scattered. But yet let the promise which is added exhilarate and support you, that God will stretch out his hand, to bring back to Him the scattered sheep.” We are here taught, that there is no unity that brings salvation but that which keeps the sheep united under Christ’s crook.

32 But after I have risen. He now expresses more clearly — what I lately hinted — that the disciples, struck with dread, will resemble for a short time scattered and wandering sheep, but will at length be brought back to the fold. For Christ does not simply say that he will rise again, but promises to be their leader, and takes them for his companions, as if they had never swerved from their allegiance to him; and, to impart to them greater confidence, he mentions the place where they will again meet; as if he had said, “You, who are scattered at Jerusalem, will be again assembled by me in Galilee.”

33. Peter answering. Though Peter uses no hypocrisy, but speaks with sincere affection, yet as a false confidence in his virtue carries him away into foolish boasting, he is justly reproved by Christ, and shortly afterwards is severely punished for his rashness. Thus the event showed, that Peter promised more for himself than he was able to accomplish, because he had not been sufficiently careful to examine himself. Hence too we see more clearly, how stupid is the intoxication of human presumption, that, when he is again reminded of his weakness by the Son of God, and that with the solemnity of an oath, he is so far from yielding, or even from making any abatement of his foolish confidence, that he goes on to show those lofty pretensions with more fierceness than ever.

But it is asked, Had not Peter a right to hope what he promises for himself? and was he not even bound, relying on the promise of Christ, to make this promise for himself? I answer, When Christ formerly promised to his disciples the spirit of unshaken fortitude, he referred to a new state of things which followed the resurrection; and, therefore, as they were not yet endued with heavenly power, Peter, forming confident expectations from himself, goes beyond the limits of faith. He erred in two respects. First, by anticipating the time he made a rash engagement, and did not rely on the promise of the Lord. Secondly, shutting his eyes on his own weakness, and under the influence of thoughtlessness rather than of courage, he undertook more than the case, warranted.

This claims our attention, that every man, remembering his own weakness, may earnestly resort to the assistance of the Holy Spirit; and next, that no man may venture to take more upon himself than what the Lord promises. Believers ought, indeed, to be prepared for the contest in such a manner that, entertaining no doubt or uncertainty about the result and the victory, they may resist fear; for trembling and excessive anxiety are marks of distrust. But, on the other hand, they ought to guard against that stupidity which shakes off all anxiety, and fills their minds with pride, and extinguishes the desire to pray. This middle course between two faulty extremes ¹⁹⁹¹⁹⁹     “Entre ces deux extremitez vicieuses.” is very beautifully expressed by Paul, when he enjoins us to

 

work out our salvation with fear and trembling, because it is God that worketh in us to will and perform,
(Philippians 2:12, 13.)

For, on the one hand, having humbled us, he entreats us to seek supplies elsewhere; and, on the other hand, lest anxiety should induce sloth, he exhorts us to strenuous exertions. And, therefore, whenever any temptation is presented to us, let us first remember our weakness, that, being entirely thrown down, we may learn to seek elsewhere what we need; and, next, let us remember the grace which is promised, that it may free us from doubt. For those who, forgetting their weakness, and not calling on God, feel assured that they are strong, act entirely like drunken soldiers, who throw themselves rashly into the field, but, as soon as the effects of strong drink are worn off, think of nothing else than flight.

It is wonderful that the other disciples, after Peter had been reproved, still break out into the same rashness; and hence it is evident how little they knew themselves. We are taught by this example, that we ought to attempt nothing, except so far as God stretches out his hand; for nothing is more fading or transitory than inconsiderate zeal. The disciples perceive that nothing is more base or unreasonable than to forsake their Master; and, therefore, they justly detest so infamous an action: but, having no reliance on the promise, and neglecting prayer, they advance with inconsiderate haste to boast of a constancy which they did not possess.

Matthew 26:36. Then Jesus cometh with them. Luke mentions the mountain of Olives only. Mark and Matthew add a more minute description of the place. But Luke expresses what is still more to the purpose, that Christ came there according to his custom. Hence we infer, that he did not seek retirement for the purpose of concealing himself, but, as if he had made an assignation with his enemies, he presented himself to death. On this account John says (18:2) that the place was known to the traitor, because Jesus was wont to come there frequently. In this passage, therefore, his obedience is again described to us, because he could not have appeased the Father but by a voluntary death.

Sit here. By leaving the disciples at a distance, he spares their weakness; as if a man, perceiving that he would soon be in extreme danger in battle, were to leave his wife and children in a situation of safety. But though he intended to place them all beyond arrow-shot, yet he took three of them who accompanied him more closely than the rest, and these were the flower and choice, in which there was greater rigor. And yet he did not take them, as if he believed that they would be able to sustain the attack, but that they might afford a proof of the defect which was common to them all.

37. He began to be affected with grief. We have seen that our Lord formerly contended with the fear of death; but as he now fights face to face with temptation, such an attack is called the beginning of grief and sorrow. Hence we infer that the true test of virtue is only to be found when the contest begins; for then the weakness of the flesh, which was formerly concealed, shows itself, and the secret feelings are abundantly displayed. Thus, though God had already tried his Son by certain preparatory exercises, he now wounds him more sharply by a nearer prospect of death, and strikes his mind with a terror to which he had not been accustomed. But as it appears to be inconsistent with the divine glory of Christ, that he was seized with trembling and sadness, many commentators have labored with toil and anxiety to find some way of evading the difficulty. But their labor has been ill-judged and of no use; for if we are ashamed that Christ should experience fear and sorrow, our redemption will perish and be lost.

Ambrose justly says: “I not only do not think that there is any need of excuse, but there is no instance in which I admire more his kindness and his majesty; for he would not have done so much for me, if he had not taken upon him my feelings. He grieved for me, who had no cause of grief for himself; and, laying aside the delights of the eternal Godhead, he experiences the affliction of my weakness. I boldly call it sorrow, because I preach the cross. For he took upon him not the appearance, but the reality, of incarnation. It was therefore necessary that he should experience grief, that he might overcome sorrow, and not shut it out; for the praise of fortitude is not bestowed on those who are rather stupefied than pained by wounds.” Thus far Ambrose.

Certainly those who imagine that the Son of God was exempt from human passions do not truly and sincerely acknowledge him to be a man. And when it is even said that the divine power of Christ rested and was concealed for a time, that by his sufferings he might discharge all that belonged to the Redeemer, this was so far from being absurd, that in no other way could the mystery of our salvation have been accomplished. For Cyril has properly said: “That the suffering of Christ on the cross was not in every respect voluntary, but that it was voluntary on account of the will of the Father, and on account of our salvation, you may easily learn from his prayer, Father, if it be possible, let this cup pass from me. For the same reason that the Word of God is God, (John 1:1,) and is naturally life itself, (John 11:25,) nobody doubts that he had no dread of death; but, having been made flesh, (John 1:14,) he allows the flesh to feel what belongs to it, and, therefore, being truly a man, he trembles at death, when it is now at the door, and says, Father, if it be possible, let this cup pass from me; but since it cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature, even in Christ himself, has the sufferings and fears which belong to it, but that the Word, who is united to it, raises it to a fortitude which is worthy of God.” He at length concludes: “You perceive that it was not for the sake of the flesh that the death of Christ was voluntary, but that it was voluntary, because, on account of it, according to the will of the Father, salvation and life were bestowed on men.” Such are the views of Cyril.

Still the weakness which Christ took upon himself must be distinguished from ours, for there is a great difference. In us there is no affection unaccompanied by sin, because they all exceed due bounds and proper restraint; but when Christ was distressed by grief and fear, he did not rise against God, but continued to be regulated by the true rule of moderation. We need not wonder that, since he was innocent, and pure from every stain, the affections which flowed from him were pure and stainless; but that nothing proceeds from the corrupt nature of men which is not impure and filthy. Let us, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weak without any taint of sin; but that all our affections are sinful, because they rise to an extravagant height.

The kind of feelings, by which Christ was tempted, is also worthy of notice. Matthew says that he was affected by grief and sorrow (or anxiety;)Luke says that he was seized with anguish; and Mark adds that he trembled. And whence came his sorrow and anguish, and fear, but because he felt that death had something in it more sad and more dreadful than the separation of the soul and body? And certainly he underwent death, not merely that he might depart from earth to heaven, but rather that, by taking upon himself the curse to which we were liable, he might deliver us from it. He had no horror at death, therefore, simply as a passage out of the world, but because he had before his eyes the dreadful tribunal of God, and the Judge himself armed with inconceivable vengeance; and because our sins, the load of which was laid upon him, pressed him down with their enormous weight. There is no reason to wonder, therefore, if the dreadful abyss of destruction tormented him grievously with fear and anguish.

38. My soul is sorrowful. He communicates to them his sorrow, in order to arouse them to sympathy; not that he was unacquainted with their weakness, but in order that they might afterwards be more ashamed of their carelessness. This phrase expresses a deadly wound of grief; as if he had said, that he fainted, or was half-dead, with sorrow. Jonah (4:9) makes use of a similar phrase in replying to the Lord; I am angry even to death. I advert to this, because some of the ancient writers, in handling this passage with a misapplication of ingenuity, philosophize in this way, that the soul of Christ was not sorrowful in death but only even to death. And here again we ought to remember the cause of so great sorrow; for death in itself would not have so grievously tormented the mind of the Son of God, if he had not felt that he had to deal with the judgment of God.

39. And he went forward a little. We have seen in other passages, that in order to excite himself to greater earnestness of prayer, the Lord prayed in the absence of witnesses; for when we are withdrawn from the gaze of men, we succeed better in collecting our senses, so as to attend more closely to what we are doing. It is not, indeed, necessary — nay more, it is not always proper — that we should retire to distant corners whenever we pray; but when some great necessity urges us, because the fervor of prayer is more freely indulged when we are alone, it is useful to us to pray apart. And if the Son of God did not disregard this aid, it would be the greatest madness of pride in us not to apply it for our own advantage. Add to this, that when God alone is witness, as there is nothing then to be feared from ambition, the believing soul unfolds itself with greater familiarity, and with greater simplicity pours its wishes, and groans, and anxieties, and fears, and hopes, and joys, into the bosom of God. God allows his people to make use of many little modes of speaking, when they pray alone, which, in the presence of men, would savor of ostentation.

And fell on his face. By the very gesture of falling on the earth, Christ manifested his deep earnestness in prayer. For though kneeling, as our expression of respect and reverence, is commonly used in prayer, Christ, by throwing himself on the ground as a suppliant, placed himself in a pitiable attitude on account of the vehemence of his grief.

My Father, if it be possible. In vain do some persons labor to show that what is here described is not a prayer, but only a complaint. For my own part, while I own that it is abrupt, I have no doubt that Christ offered a prayer. Nor is it inconsistent with this, that he asks a thing that is impossible to be granted to him; for the prayers of believers do not always flow on with uninterrupted progress to the end, do not always maintain a uniform measure, are not always arranged even in a distinct order, but, on the contrary, are involved and confused, and either oppose each other, or stop in the middle of the course; like a vessel tossed by tempests, which, though it advances towards the harbor, cannot always keep a straight and uniform course, as in a calm sea. We must remember, indeed, what I lately mentioned, that Christ had not confused emotions, like those to which we are accustomed, to withdraw his mind from pure moderation; but, so far as the pure and innocent nature of man could admit, he was struck with fear and seized with anguish, so that, amidst the violent shocks of temptation, he vacillated—as it were—from one wish to another. This is the reason why, after having prayed to be freed from death, he immediately restrains himself, and, submitting to the authority of the Father, corrects and recalls that wish which had suddenly escaped him.

But it may be asked, How did he pray that the eternal decree of the Father, of which he was not ignorant, should be revoked? or though he states a condition, if it be possible, yet it wears an aspect of absurdity to make the purpose of God changeable. We must hold it to be utterly impossible for God to revoke his decree. According to Mark, too, Christ would seem to contrast the power of God with his decree. All things, says he, are possible to thee. But it would be improper to extend the power of God so far as to lessen his truth, by making him liable to variety and change. I answer, There would be no absurdity in supposing that Christ, agreeably to the custom of the godly, leaving out of view the divine purpose, committed to the bosom of the Father his desire which troubled him. For believers, in pouring out their prayers, do not always ascend to the contemplation of the secrets of God, or deliberately inquire what is possible to be done, but are sometimes carried away hastily by the earnestness of their wishes. Thus Moses prays that he may be blotted out of the book of life, (Exodus 32:33;) thus Paul wished to be made an anathema, ²⁰¹²⁰¹     “A desiré d’estre separé de Christ;” — “desired to be separated from Christ.” (Romans 9:3.) This, therefore, was not a premeditated prayer of Christ; but the strength and violence of grief suddenly drew this word from his mouth, to which he immediately added a correction. The same vehemence of desire took away from him the immediate recollection of the heavenly decree, so that he did not at that moment reflect, that it was on this condition, ²⁰²²⁰²     “Avec ceste condition de souffrir la mort;” — “on this condition of suffering death.” that he was sent to be the Redeemer of mankind; as distressing anxiety often brings darkness over our eyes, so that we do not at once remember the whole state of the matter. In short, there is no impropriety, if in prayer we do not always direct our immediate attention to every thing, so as to preserve a distinct order. When Christ says, in the Gospel by Matthew, that all things are possible to God, he does not intend by these words to bring the power of God into conflict with unchangeable truth and firmness; but as there was no hope—which is usually the case when affairs are desperate—he throws himself on the power of God. The word (ποτήριον) cup or chalice — as we have mentioned elsewhere — denotes the providence of God, which assigns to each his measure of the cross and of affliction, just as the master of a house gives an allowance to each servant, and distributes portions among the children.

But yet not as I will, but as thou wilt. We see how Christ restrains his feelings at the very outset, and quickly brings himself into a state of obedience. But here it may first be inquired, How was his will pure from all vice, while it did not agree with the will of God? For if the will of God is the only rule of what is good and right, it follows, that all the feelings which are at variance with it are vicious. I reply: Though it be true rectitude to regulate all our feelings by the good pleasure of God, yet there is a certain kind of indirect disagreement with it which is not faulty, and is not reckoned as sin; if, for example, a person desire to see the Church in a calm and flourishing condition, if he wish that the children of God were delivered from afflictions, that all superstitions were removed out of the world, and that the rage of wicked men were so restrained as to do no injury. These things, being in themselves right, may properly be desired by believers, though it may please God to order a different state of matters: for he chooses that his Son should reign among enemies; that his people should be trained under the cross; and that the triumph of faith and of the Gospel should be rendered more illustrious by the opposing machinations of Satan. We see how those prayers are holy, which appear to be contrary to the will of God; for God does not desire us to be always exact or scrupulous in inquiring what he has appointed, but allows us to ask what is desirable according to the capacity of our senses.

But the question has not yet been fully answered: for since we have just now said that all the feelings of Christ were properly regulated, how does he now correct himself? For he brings his feelings into obedience to God in such a manner as if he had exceeded what was proper. Certainly in the first prayer we do not perceive that calm moderation which I have described; for, as far as lies in his power, he refuses and shrinks from discharging the office of Mediator. I reply: When the dread of death was presented to his mind, and brought along with it such darkness, that he left out of view every thing else, and eagerly presented that prayer, there was no fault in this. Nor is it necessary to enter into any subtle controversy whether or not it was possible for him to forget our salvation. We ought to be satisfied with this single consideration, that at the time when he uttered a prayer to be delivered from death, he was not thinking of other things which would have shut the door against such a wish.

If it be objected, that the first movement, which needed to be restrained before it proceeded farther, was not so well regulated as it ought to have been, I reply: In the present corruption of our nature it is impossible to find ardor of affections accompanied by moderation, such as existed in Christ; but we ought to give such honor to the Son of God, as not to judge of him by what we find in ourselves. For in us all the affections of the flesh, when strongly excited, break out into rebellion, or, at least, have some mixture of pollution; but Christ, amidst the utmost vehemence of grief or fear, restrained himself within proper bounds. Nay more, as musical sounds, though various and differing from each other, are so far from being discordant, that they produce sweet melody and fine harmony; so in Christ there was a remarkable example of adaptation between the two wills, ²⁰³²⁰³     “Les deux volontés.” the will of God and the will of man, so that they differed from each other without any conflict or opposition.

This passage shows plainly enough the gross folly of those ancient heretics, who were called Monothelites, ²⁰⁴²⁰⁴     Μονοθελὢται is compounded of μόνος, one, and θέλω, I will. The Monothelite heresy sprung up in the Seventh Century, and is fully detailed by our ecclesiastical historians. Its leading tenet was, that Christ had not one will as God, and another will as Man. — Ed. because they imagined that the will of Christ was but one and simple; for Christ, as he was God, willed nothing different from the Father; and therefore it follows, that his human soul had affections distinct from the secret purpose of God. But if even Christ was under the necessity of holding his will captive, in order to subject it to the government of God, though it was properly regulated, how carefully ought we to repress the violence of our feelings, which are always inconsiderate, and rash, and full of rebellion? And though the Spirit of God governs us, so that we wish nothing but what is agreeable to reason, still we owe to God such obedience as to endure patiently that our wishes should not be granted; ²⁰⁵²⁰⁵     “Que nos souhaits ne vienent point à loeur issue, quand ainsi luy plaist;” — “that our wishes should not succeed, when it so pleases Him.” For the modesty of faith consists in permitting God to appoint differently from what we desire. Above all, when we have no certain and special promise, we ought to abide by this rule, not to ask any thing but on the condition that God shall fulfill what he has decreed; which cannot be done, unless we give up our wishes to his disposal.

It comes now to be inquired, what advantage did Christ gain by praying? The apostle, in writing to the Hebrews, says that he was heard (ἀπὸ τὢς εὐλαβείας) on account of his fear: for so ought that passage to be explained, and not, as it is usually explained, on account of his reverence, (Hebrews 5:7.) That would not have been consistent, if Christ had simply feared death; for he was not delivered from it. Hence it follows, that what led him to pray to be delivered from death was the dread of a greater evil. When he saw the wrath of God exhibited to him, as he stood at the tribunal of God charged with the sins of the whole world, he unavoidably shrunk with horror from the deep abyss of death. And, therefore, though he suffered death, yet since its pains were loosed—as Peter tells us, (Acts 2:24,)—and he was victorious in the conflict, the Apostle justly says, that he was heard on account of his fear. Here ignorant people rise up and exclaim, that it would have been unworthy of Christ to be afraid of being swallowed up by death. But I should wish them to answer this question, What kind of fear do they suppose it to have been which drew from Christ drops of blood? (Luke 22:44.) For that mortal sweat could only have proceeded from fearful and unusual horror. If any person, in the present day, were to sweat blood, and in such a quantity that the drops should fall to the ground, it would be reckoned an astonishing miracle; and if this happened to any man through fear of death, we would say that he had a cowardly and effeminate mind. Those men, therefore, who deny that Christ prayed that the Father would rescue him from the gulf of death, ascribe to him a cowardice that would be disgraceful even in an ordinary man.

If it be objected, that the fear which I am describing arises from unbelief, the answer is easy. When Christ was struck with horror at the divine curse, the feeling of the flesh affected him in such a manner, that faith still remained firm and unshaken. For such was the purity of his nature, that he felt, without being wounded by them, those temptations which pierce us with their stings. And yet those persons, by representing him not to have felt temptations, foolishly imagine that he was victorious without fighting. And, indeed, we have no right to suppose that he used any hypocrisy, when he complained of a mortal sadness in his soul; nor do the Evangelists speak falsely, when they say that he was exceedingly sorrowful, and that he trembled

40. And he came to his disciples. Though he was neither delivered from fear, nor freed from anxiety, yet he interrupted the ardor of prayer, and administered this consolation. For believers are not required to be so constant in prayer as never to cease from conversing with God; but on the contrary, following the example of Christ, they continue their prayers till they have proceeded as far as their infirmity allows, then cease for a short time, and immediately after drawing breath return to God. It would have been no slight alleviation of his grief, if his disciples had accompanied him, and taken part in it; and on the other hand, it was a bitter aggravation of his sufferings, that even they forsook him. For though he did not need the assistance of any one, yet as he had voluntarily taken upon him our infirmities, and as it was chiefly in this struggle that he intended to give a proof of that emptying of himself, of which Paul speaks, (Philippians 2:7,) we need not wonder if the indifference of those whom he had selected to be his companions added a heavy and distressing burden to his grief. For his expostulation is not feigned, but, out of the true feeling of his mind, he declares that he is grieved at having been forsaken. And, indeed, he had good grounds for reproaching them with indifference, since, amidst the extremity of his anguish, they did not watch at least one hour.

41. Watch and pray. As the disciples were unmoved by their Master’s danger, their attention is directed to themselves, that a conviction of their own danger may arouse them. Christ therefore threatens that, if they do not watch and pray, they may be soon overwhelmed by temptation. As if he had said, “Though you take no concern about me, do not fail, at least, to think of yourselves; for your own interests are involved in it, and if you do not take care, temptation will immediately swallow you up.” For to enter into temptation means to yield to it. ²⁰⁶²⁰⁶     “Succomber et estre viencu;” — “to yield and to be overcome.” And let us observe, that the manner of resistance which is here enjoined is, not to draw courage from reliance on our own strength and perseverance, but, on the contrary, from a conviction of our weakness, to ask arms and strength from the Lord. Our watching, therefore, will be of no avail without prayer.

The spirit indeed is willing. That he may not terrify and discourage his disciples, he gently reproves their slothfulness, and adds consolation and good ground of hope. And, first, he reminds them, that though they are earnestly desirous to do what is right, still they must contend with the weakness of the flesh, and, therefore, that prayer is never unnecessary. We see, then, that he gives them the praise of willingness, in order that their weakness may not throw them into despair, and yet urges them to prayer, because they are not sufficiently endued with the power of the Spirit. Wherefore, this admonition relates properly to believers, who, being regenerated by the Spirit of God, are desirous to do what is right, but still labor under the weakness of the flesh; for though the grace of the Spirit is vigorous in them, they are weak according to the flesh. And though the disciples alone have their weakness here pointed out to them, yet, since what Christ says of them applies equally to all, we ought to draw from it a general rule, that it is our duty to keep diligent watch by praying; for we do not yet possess the power of the Spirit in such a measure as not to fall frequently through the weakness of the flesh, unless the Lord grant his assistance to raise up and uphold us. But there is no reason why we should tremble with excessive anxiety; for an undoubted remedy is held out to us, which we will neither have nor to seek nor to seek in vain; for Christ promises that all who, being earnest in prayer, shall perseveringly oppose the slothfulness of the flesh, will be victorious.

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