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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:39–46. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the awful story of Christ's agony in the garden, just before he was betrayed, which was largely related by the other evangelists. In it Christ accommodated himself to that part of his undertaking which he was now entering upon - the making of his soul an offering for sin. He afflicted his own soul with grief for the sin he was to satisfy for, and an apprehension of the wrath of God to which man had by sin made himself obnoxious, which he was pleased as a sacrifice to admit the impressions of, the consuming of a sacrifice with fire from heaven being the surest token of its acceptance. In it Christ entered the lists with the powers of darkness, gave them all the advantages they could desire, and yet conquered them.
I.What we have in this passage which we had before is,
1.That when Christ went out, though it was in the night, and a long walk, his disciples (eleven of them, for Judas had given them the slip) followed him. Having continued with him hitherto in his temptations, they would not leave him now.
2.That he went to the place where he was wont to be private, which intimates that Christ accustomed himself to retirement, was often alone, to teach us to be so, for freedom of converse with God and our own hearts. Though Christ had no conveniency for retirement but a garden, yet he retired. This should particularly be our practice after we have been at the Lord's table; we have then work to do which requires us to be private.
3.That he exhorted his disciples to pray that, though the approaching trial could not be avoided, yet they might not in it enter into temptation to sin; that, when they were in the greatest fright and danger, yet they might not have any inclination to desert Christ, nor take a step towards it: "Pray that you may be kept from sin." 4. That he withdrew from them, and prayed himself; they had their errands at the throne of grace, and he had his, and therefore it was fit that they should pray separately, as sometimes, when they had joint errands, they prayed together. He withdrew about a stone's cast further into the garden, which some reckon about fifty of sixty paces, and there he kneeled down (so it is here) upon the bare ground; but the other evangelists say that afterwards he fell on his face, and there prayed that, if it were the will of God, this cup of suffering, this bitter cup, might be removed from him. This was the language of that innocent dread of suffering which, being really and truly man, he could not but have in his nature. 5. That he, knowing it to be his Father's will that he should suffer and die, and that, as the matter was now settled, it was necessary for our redemption and salvation, presently withdrew that petition, did not insist upon it, but resigned himself to his heavenly Father's will: "Nevertheless not my will be done, not the will of my human nature, but the will of God as it is written concerning me in the volume of the book, which I delight to do, let that be done," Psa 40:7, Psa 40:8. 6. That his disciples were asleep when he was at prayer, and when they should have been themselves praying, Luk 22:45. When he rose from prayer, he found them sleeping, unconcerned in his sorrows; but see what a favourable construction is here put upon it, which we had not in the other evangelists - they were sleeping for sorrow. The great sorrow they were in upon the mournful farewells their Master had been this evening giving them had exhausted their spirits, and made them very dull and heavy, which (it being now late) disposed them to sleep. This teaches us to make the best of our brethren's infirmities, and, if there be one cause better than another, charitably impute them to that. 7. That when he awoke them, then he exhorted them to pray (Luk 22:46): "Why sleep ye? Why do you allow yourselves to sleep? Rise and pray. Shake off your drowsiness, that you may be fit to pray, and pray for grace, that you may be able to shake off your drowsiness." This was like the ship-master's call to Jonah in a storm (Jon 1:6): Arise, call upon thy God. When we find ourselves either by our outward circumstances or our inward dispositions entering into temptation, it concerns us to rise and pray, Lord, help me in this time of need. But,
II.There are three things in this passage which we had not in the other evangelists: -
1.That, when Christ was in his agony, there appeared to him an angel from heaven, strengthening him, Luk 22:43.
(1.)It was an instance of the deep humiliation of our Lord Jesus that he needed the assistance of an angel, and would admit it. The influence of the divine nature withdrew for the present, and then, as to his human nature, he was for a little while lower than the angels, and was capable of receiving help from them.
(2.)When he was not delivered from his sufferings, yet he was strengthened and supported under them, and that was equivalent. If God proportion the shoulders to the burden, we shall have no reason to complain, whatever he is pleased to lay upon us. David owns this a sufficient answer to his prayer, in the day of trouble, that God strengthened him with strength in his soul, and so does the son of David, Psa 138:3.
(3.)The angels ministered to the Lord Jesus in his sufferings. He could have had legions of them to rescue him; nay, this one could have done it, could have chased and conquered the whole band of men that came to take him; but he made use of his ministration only to strengthen him; and the very visit which this angel made him now in his grief, when his enemies were awake and his friends asleep, was such a seasonable token of the divine favour as would be a very great strengthening to him. Yet this was not all: he probably said something to him to strengthen him; put him in mind that his sufferings were in order to his Father's glory, to his own glory, and to the salvation of those that were given him, represented to him the joy set before him, the seed he should see; with these and the like suggestions he encouraged him to go on cheerfully; and what is comforting is strengthening. Perhaps he did something to strengthen him, wiped away his sweat and tears, perhaps ministered some cordial to him, as after his temptation, or, it may be, took him by the arm, and helped him off the ground, or bore him up when he was ready to faint away; and in these services of the angel the Holy Spirit was enischuōn auton - putting strength into him; for so the word signifies. It pleased the Lord to bruise him indeed; yet did he plead against him with his great power? No, but he put strength in him (Job 23:6), as he had promised, Psa 89:21; Isa 49:8; Isa 50:7.
2.That, being in an agony, he prayed more earnestly, Luk 22:44. As his sorrow and trouble grew upon him, he grew more importunate in prayer; not that there was before any coldness or indifferency in his prayers, but there was now a greater vehemency in them, which was expressed in his voice and gesture. Note, Prayer, though never out of season, is in a special manner seasonable when we are in an agony; and the stronger our agonies are the more lively and frequent our prayers should be. Now it was that Christ offered up prayers and supplications with strong crying and tears, and was heard in that he feared (Heb 5:7), and in his fear wrestled, as Jacob with the angel.
3.That, in this agony, his sweat was as it were great drops of blood falling down to the ground. Sweat came in with sin, and was a branch of the curse, Gen 3:19. And therefore, when Christ was made sin and a curse for us, he underwent a grievous sweat, that in the sweat of his face we might eat bread, and that he might sanctify and sweeten all our trials to us. There is some dispute among the critics whether this sweat is only compared to drops of blood, being much thicker than drops of sweat commonly are, the pores of the body being more than ordinarily opened, or whether real blood out of the capillary veins mingled with it, so that it was in colour like blood, and might truly be called a bloody sweat; the matter is not great. Some reckon this one of the times when Christ shed his blood for us, for without the shedding of blood there is no remission. Every pore was as it were a bleeding wound, and his blood stained all his raiment. This showed the travail of his soul. He was now abroad in the open air, in a cool season, upon the cold ground, far in the night, which, one would think, had been enough to strike in a sweat; yet now he breaks out into a sweat, which bespeaks the extremity of the agony he was in.
Historical interpretation
Nine Centuries of Reception
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This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer.
(Dion. de Martyr. c. 7.) Or when He says, Let this cup pass from me, it is not, let it not come to Me, for unless it had come it could not pass away. It was therefore when He perceived it already present that He began to be afflicted and sorrowful, and as it was close at hand, He says, Let this cup pass; for as that which has passed can neither be said not to have come nor yet to remain, so also the Saviour asks first that the temptation slightly assailing Him may pass away. And this is the not entering into temptation which He counsels to pray for. But the most perfect way of avoiding temptation is manifested, when he says, Nevertheless, not my will, but thine be done. For God is not a tempter to evil, but lie wishes to grant us good things above what we either desire or understand. Therefore He seeks that the perfect will of His Father which He Himself had known, should dispose of the event, which is the same will as His own, as respects the Divine nature. But He shrinks to fulfil the human will, which He calls His own, and which is inferior to His Father's will.
(de Incarn. et cont. Ar.) For here He manifests a double will. One indeed human, which is of the flesh, the other divine. For our human nature, because of the weakness of the flesh, refuses the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death.
But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God's imitation. Accordingly the tokens of respect which we evince to one another, confessing ourselves to be inferior to our neighbours, we have transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and interceded for us, bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed to humility; for God resisteth the proud, but giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)
(non occ.) Now Apollinaris asserts that Christ had not His own will according to His earthly nature, but that in Christ exists only the will of God who descends from heaven. Let him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will.
He says then, If thou wilt, remove this cup from me, as man refusing death, as God maintaining His own decree.
Now every art is set forth by the words and works of him who teacheth it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to pray, lest they enter into temptation, He does the same likewise in work, saying, Father, if thou be willing, remove this cup from me. He saith not the words, If thou wilt, as if ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father's substance, which He alone clearly knew, according to John, As the Father knoweth me, even so have I known the Father. (John 10:15.) Nor says He this, as refusing His Passion. For He who rebuked a disciple, who wished to prevent His Passion, (Matt. 16:23.) so as even after many commendations, to call him Satan, how should He be unwilling to be crucified? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin's womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed Prophets to announce it, afterwards He Himself comes clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural infirmities, to hunger, to thirst, to sleep, to labour, to be afflicted, to be tormented; on this account likewise He refuses not death, that He might manifest thereby His true humanity.
The Savior stayed in Jerusalem during the day, evidently teaching the Israelites and revealing to them the way of the kingdom of heaven. When the evening came, he continued with the holy disciples on the Mount of Olives at a spot called Gethsemane. The wise evangelist Matthew tells us this.…“Taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. Then he said to them, ‘My soul is very sorrowful, even to death.’ ” Going forward a little, Christ knelt and prayed, saying, “Father, if you will, put this cup away from me, but not my will but yours be done.” Please see here the depths of the appointed time in the flesh and the height of that unspeakable wisdom. Focus the penetrating eye of the mind on it. If you can see the beautiful art of the mystery, you also will say, “Oh, the depth of the riches both of the wisdom and the knowledge of God! His judgments are unsearchable, and his ways past finding out.”
As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was want, to the mount of Olives.
Rightly does He lead the disciples, about to be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who arc baptized in His death should be comforted with the anointing of the Holy Spirit.
It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that ye be not tempted, but, Pray that ye enter not into temptation, that is, that the temptation do not at last overcome you.
He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion.
Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says expressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for their ignorance in slaying Me, having the Law and the Prophets daily prophesying of Me.
When He drew near His Passion, the Saviour also took upon Him the words of weak man; as when something threatens us which we do not wish to come to pass, we then through weakness seek that it may not be, to the end that we also may be prepared by fortitude to find the will of our Creator contrary to our own will.
And when he had come to the place, he said to them: Pray that you do not enter into temptation. It is impossible for the human soul not to be tempted. Hence also, in the Lord's Prayer we say; Lead us not into temptation (Matthew VI): not utterly rejecting temptation, but pleading for strength to endure in temptations. Therefore, even now, he does not say Pray, that you may not be tempted, but that you may not enter into temptation, that is, that the temptation may not ultimately overcome you, holding you within its snares; for example, a martyr who sheds his blood for the confession of the Lord is indeed tempted, but is not ensnared by the nets of temptation; whereas he who denies falls into the traps of temptation.
Now after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence it follows, And when he was at the place, he said unto them, Pray, &c.
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Summary
In the solemn setting of the Garden of Gethsemane, just hours before His betrayal and crucifixion, Jesus issues a profound and urgent command to His disciples. Recognizing the spiritual battle that lay ahead for both Himself and His closest followers, Jesus implores them to "Pray that ye enter not into temptation," highlighting the critical necessity of spiritual vigilance and reliance on God in the face of impending trials and the ever-present danger of spiritual compromise.
Context
Literary Context
This verse is situated immediately after the Last Supper, where Jesus instituted the New Covenant through His body and blood (Luke 22:19-20). Following this, Jesus warns of His betrayal and Peter's denial (Luke 22:21-34), and then leads His disciples to the Mount of Olives, specifically to a place called Gethsemane (Luke 22:39). The command in Luke 22:40 serves as a direct prelude to Jesus' own agonizing prayer in Gethsemane (Luke 22:41-44), where He wrestles with the Father's will. It underscores the stark contrast between Jesus' spiritual readiness and the disciples' spiritual dullness, which becomes evident as they fall asleep despite His warning (Luke 22:45-46).
Historical & Cultural Context
The Mount of Olives, where Gethsemane was located, was a familiar place for Jesus and His disciples, often used for prayer and teaching. Gethsemane itself, meaning "oil press," suggests a place of intense pressure and crushing, which perfectly symbolizes the spiritual and emotional agony Jesus was about to endure. The setting is late at night, after the Passover meal, a time when the city would be bustling with pilgrims, yet this secluded garden offered a moment of quiet before the storm. The disciples, having just celebrated the Passover, would have been acutely aware of the historical context of liberation and sacrifice, yet they seem oblivious to the spiritual magnitude of the events unfolding. Their physical weariness, combined with their lack of spiritual understanding of Jesus' impending suffering, made them particularly vulnerable to the "temptation" Jesus warned about.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it highlights the Urgency and Necessity of Prayer, particularly in times of spiritual crisis. Jesus, who consistently modeled a life of prayer (e.g., Luke 5:16), now explicitly commands it as a defense. Secondly, it emphasizes the Reality and Danger of Temptation (or spiritual trial). The term "temptation" here encompasses not merely moral failings but severe tests of faith that could lead to apostasy or denial, as seen in Peter's subsequent denial). Thirdly, it underscores the theme of Spiritual Vigilance versus Human Weakness. Jesus' repeated admonitions to "watch and pray" (more explicitly in Matthew 26:41) reveal His understanding of the disciples' inherent frailty, contrasting with His own resolute obedience to the Father's will, even unto death (Luke 22:42).
Exposition and Analysis
Key Word Analysis
This verb signifies more than just asking; it means "to pray to God," to supplicate, or worship. It implies a direct, earnest communication with the divine, characterized by a posture of dependence and reverence. In this context, Jesus is not merely suggesting a casual request but a fervent, intentional act of seeking God's intervention and strength.
Derived from "into" and "to come," this word means "to come in," "to go in," or "to enter." It suggests moving into a state, condition, or experience. Jesus is warning against actively stepping into or succumbing to the power or influence of temptation, implying a state of being overwhelmed or overcome by it, rather than simply encountering it.
This crucial term carries a dual meaning. It can refer to a "test" or "trial" designed to prove one's character and faith (as God tests Abraham in Genesis 22:1). However, it also signifies an "enticement to sin" or a "solicitation to evil" (as Satan tempts Jesus in Luke 4:1-13). In Luke 22:40, it encompasses both: the severe trials the disciples were about to face (arrest, persecution, fear, denial) which, if not met with spiritual fortitude, could lead them into sinful actions or abandonment of their faith.
Verse Breakdown
"And when he was at the place"
This phrase establishes the immediate setting as Gethsemane on the Mount of Olives. "The place" (Greek, tópos' G5117) is not just a geographical marker but a significant location where Jesus often retreated for prayer, and now, where He would face His ultimate spiritual struggle. It underscores the intimacy and gravity of the moment, a private instruction before public betrayal.
"he said unto them"
Jesus, as their teacher and Lord, issues a direct and authoritative command to His disciples. This is not a suggestion but a vital instruction born out of His divine foresight and pastoral care for their spiritual well-being in the face of imminent danger. It highlights His role as their protector and guide.
"Pray that ye enter not into temptation"
This is the core imperative. "Pray" (Greek, proseúchomai') emphasizes active, dependent supplication to God for strength. "That ye enter not" (Greek, mḗ_ _eisérchomai') signifies a negative purpose, a plea to avoid falling into a state of being overcome by the trial or enticement. The "temptation" (Greek, peirasmós') refers to the severe testing of their faith that would lead to spiritual failure, such as Peter's denial or the disciples' scattering, if they were unprepared.
Literary Devices
Luke 22:40 employs several literary devices to convey its profound message. The most prominent is the Imperative Mood in Jesus' command, "Pray," which highlights the urgency and non-negotiable nature of the instruction. This direct command serves as a call to action, emphasizing the disciples' responsibility in their spiritual defense. There is also significant Foreshadowing in this verse, as Jesus' warning directly anticipates the spiritual failures of His disciples—most notably Peter's triple denial (Luke 22:54-62) and the scattering of the other disciples (Matthew 26:56). This foreshadowing underscores the gravity of Jesus' words and the real consequences of spiritual unpreparedness. Furthermore, a subtle Contrast is present between Jesus' own spiritual vigilance and the disciples' impending drowsiness and spiritual dullness (Luke 22:45). This contrast serves to highlight the ideal of spiritual readiness that Jesus embodies versus the human frailty of His followers.
Theological and Thematic Connections
Luke 22:40 stands as a timeless theological truth regarding the human condition and the necessity of divine aid in spiritual warfare. It underscores the biblical anthropology that acknowledges human weakness and susceptibility to sin and spiritual compromise, especially under duress. Jesus' command reveals that prayer is not merely a devotional exercise but a critical means of spiritual defense, a lifeline that connects human frailty to divine power. It teaches that while trials are inevitable, succumbing to them is not. The verse implicitly affirms God's sovereignty and His willingness to provide strength for His people to endure and overcome, aligning with the broader biblical narrative that portrays life as a spiritual battle requiring constant reliance on God's grace.
Reflection and Application
Luke 22:40 serves as an enduring and vital instruction for every believer. We, like the disciples, are prone to spiritual drowsiness and unpreparedness, especially when faced with the "Gethsemane moments" of our lives—those intense pressures, unexpected crises, or subtle allurements that threaten to compromise our faith. Jesus' command to "Pray that ye enter not into temptation" is a call to proactive spiritual discipline. It reminds us that our spiritual resilience is not solely a matter of willpower but of consistent, dependent communion with God. In a world full of distractions, moral ambiguities, and spiritual attacks, this verse urges us to cultivate a habit of vigilant prayer, recognizing our inherent weakness and relying on the Holy Spirit's power to stand firm. It is a reminder that the battle against temptation is won or lost in the posture of our hearts before God.
Questions for Reflection
FAQ
What kind of "temptation" is Jesus referring to in Luke 22:40, and how does it apply to believers today?
The Greek word peirasmós (G3986), translated as "temptation," carries a dual meaning: it refers both to a "test" or "trial" that proves the genuineness of one's faith, and an "enticement to sin" that leads to spiritual downfall. In Luke 22:40, Jesus is warning His disciples about the severe trials they were about to face—His arrest, crucifixion, and the subsequent persecution they would endure. These trials would be so intense that they could easily lead to fear, denial, and abandonment of their faith, as exemplified by Peter's denial. It was not merely a warning against minor moral failings, but against a profound crisis of faith. For believers today, this applies to any situation that tests our allegiance to Christ or entices us away from His will. This could include severe suffering, persecution, the allure of worldly values, moral compromises, spiritual apathy, or doubts that challenge our core beliefs. Jesus' command teaches us that prayer is our essential defense, enabling us to endure trials without succumbing to sin or abandoning our faith.
Christ-Centered Fulfillment
Luke 22:40, while a direct command to the disciples, finds its ultimate fulfillment and power in Christ Himself. Jesus, though God, fully entered into the human experience of temptation, proving His perfect obedience where humanity had failed. He was "tempted in every way, just as we are—yet he did not sin" (Hebrews 4:15). His own agony in Gethsemane, immediately following this command, demonstrates His perfect prayer and submission to the Father's will, even in the face of the ultimate "temptation" of the cross (Luke 22:42). Because Jesus perfectly endured and triumphed over every trial and temptation, He is now able to sympathize with our weaknesses and intercede for us before the Father (Hebrews 2:18; Romans 8:34). His victory ensures that when we pray, God will not allow us to be tempted beyond what we can bear, but will always provide a way out so that we can endure it (1 Corinthians 10:13). Thus, Jesus' command to "Pray that ye enter not into temptation" is ultimately a call to depend on Him, the one who has already conquered temptation on our behalf, and through whom we receive the strength to overcome.