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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
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Moreover, the statement, 'All my bones are poured out and dispersed like water; my heart has become like wax, melting in the midst of my belly,' was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him. For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass:' His heart and also His bones trembling; His heart being like wax melting in His belly: in order that we may perceive that the Father wished His Son really to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him. Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all.
The devil tempted Christ himself, and Christ pointed out the subtle director of the temptation. He later confirms this passage by his words to his apostles when he says, “Pray that you may not enter into temptation.” They were so tempted to desert their Lord because they had indulged in sleep instead of prayer. The phrase that balances and interprets “lead us not into temptation” is “but deliver us from evil.”
In all other respects the Father did not forsake the Son, for it was into His Father's hands that the Son commended His. spirit. Indeed, after so commending it, He instantly died; and as the Spirit remained with the flesh, the flesh cannot undergo the full extent of death, i.e., in corruption and decay.
Although he was God clearly revealed, he did not disown what was human about himself as well. He is hungry and exhausted, weary and thirsty; he fears and flees and is troubled when he prays. He sleeps on a pillow, yet as God he has a nature that does not know sleeping. He asks to be excused the suffering of the cup, yet he was present in the world for this very reason. In his agony, he sweats and an angel strengthens him, yet he strengthens those who believe in him and has taught them by his example to treat death with contempt.
“His sweat became like drops of blood,” the Evangelist said. He sweated to heal Adam who was sick. “It is by the sweat of your brow,” said God, “that you will eat your bread.” He remained in prayer in this garden to bring Adam back into his own garden again.
Many are shocked at this place who turn the sorrows of the Saviour to an argument of inherent weakness from the beginning, rather than taken upon Him for the time. But I am so far from considering it a thing to be excused, that I never more admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence therefore I name His sadness, because I preach His cross. He must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished therefore to instruct us how we should conquer death, and what is far greater, the anguish of coming death. Thou smartedst then, O Lord, not from thy own but my wounds; for he was wounded for our transgressions. And perhaps He is sad, because that after Adam's fall the passage by which we must depart from this world was such that death was necessary. Nor is it far from the truth that He was sad for His persecutors, who He knew would suffer punishment for their wicked sacrilege.
And because not in appearance but in reality He took upon Himself our flesh, in order to confirm the truth of the dispensation He submits to bear human suffering; for it follows, And being in an agony he prayed more earnestly.
For it was midnight, and the disciples' eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow.
(Mor. 24. c. 17.) He has expressed also the conflict of our mind in itself, as death approaches, for we suffer a certain thrill of terror and dread, when by the dissolution of the flesh we draw near to the eternal judgment; and with good reason, for the soul finds in a moment that which can never be changed.
In another place we read that Angels came and ministered unto Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted.
Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he saith unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.
To make known unto us the power of prayer that we may exercise it in adversity, our Lord when praying is comforted by an Angel. (Matt. 4:11.)
But some say that the Angel appeared, glorifying Him, saying, O Lord, Thine is the power, for Thou art able to vanquish death, and to deliver weak mankind.
Now that the preceding prayer was of His human nature, not His divine, as the Arians say, is argued from what is said of His sweat, which follows, And his sweat was as it were great drops of blood falling down to the ground.
Or this is proverbially said of one who has sweated intensely, that He sweated blood; the Evangelist then wishing to show that He was moistened with large drops of sweat, takes drops of blood for an example. But afterwards finding His disciples asleep for sorrow, He upbraids them, at the same time reminding them to pray; for it follows, And when he rose from prayer and was come to his disciples, he found them sleeping.
That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, "Cast yourselves into temptation," but, When ye are fallen, count it all joy, (Jam. 1:2.) making a voluntary act out of an involuntary.
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Summary
In the Garden of Gethsemane, at the precipice of His betrayal and crucifixion, Jesus confronts His disciples who have succumbed to sleep instead of heeding His call to watch and pray. His poignant question, "Why sleep ye?" serves as a tender rebuke, immediately followed by the urgent command to "rise and pray," providing the essential spiritual antidote for the impending trials. The critical warning, "lest ye enter into temptation," underscores the profound spiritual danger of complacency and unpreparedness in the face of the intense spiritual warfare and personal testing that awaited them and, indeed, every believer.
Context
Literary Context
Luke 22:46 is situated within the intensely dramatic narrative of Jesus' final hours before His arrest, specifically within the Garden of Gethsemane account (Luke 22:39-46). Preceding this verse, Jesus has just experienced profound spiritual agony, praying so fervently that His sweat became like great drops of blood falling to the ground (Luke 22:44). He had explicitly asked Peter, James, and John to "remain here and pray" (Luke 22:40), yet upon returning, He finds them repeatedly asleep (Luke 22:45). This verse, therefore, serves as Jesus' final, urgent warning and instruction to His closest disciples, highlighting the stark contrast between His spiritual vigilance and their physical and spiritual weariness just moments before His betrayal by Judas (Luke 22:47-48).
Historical & Cultural Context
The setting, the Garden of Gethsemane (meaning "oil press"), was a familiar olive grove on the Mount of Olives, a place Jesus and His disciples often frequented (John 18:1-2). This was a common place for quiet reflection and prayer, especially at night. The disciples' sleep, while understandable given the late hour and emotional strain of the Passover meal and subsequent events, stands in stark contrast to the cultural expectation of vigilance, especially during times of crisis or spiritual anticipation. Jewish tradition often involved night watches and prayer, particularly for those awaiting significant events or in times of distress. The impending "temptation" (Gk. peirasmos) would have been understood not merely as an enticement to sin, but as a severe test or trial, such as the disciples' fear, flight, and Peter's denial (Luke 22:54-62), which would challenge their faith and loyalty to Jesus.
Key Themes
This verse powerfully encapsulates several critical themes prevalent in Luke's Gospel and the broader New Testament. Firstly, it emphasizes the necessity of prayer as the primary means of spiritual strength and endurance in the face of adversity, a theme consistently modeled by Jesus throughout Luke (e.g., Luke 5:16, Luke 6:12, Luke 11:1-13). Secondly, it highlights the theme of spiritual vigilance and preparedness, contrasting the disciples' spiritual slumber with the imminent spiritual battle. This echoes Jesus' earlier parables about readiness for His return (e.g., Luke 12:35-40). Lastly, it addresses the pervasive theme of human weakness versus divine strength, acknowledging the disciples' physical limitations ("the spirit indeed is willing, but the flesh is weak" as stated in Matthew 26:41), while simultaneously offering the divine solution—prayer—to overcome this inherent frailty and avoid succumbing to severe trials or "temptation."
Exposition and Analysis
Key Word Analysis
This word (G2518) signifies a deep, settled sleep, not merely drowsiness. In this context, it carries a figurative meaning of spiritual lethargy or complacency. The disciples' physical sleep is a metaphor for their spiritual unpreparedness and lack of vigilance, especially in a moment of such profound spiritual crisis for their Master. It implies an unawareness of the spiritual battle raging around them and within them.
This verb (G4336) denotes a specific act of praying to God, supplicating or worshipping. It is not a casual request but an earnest, intentional communion with the Divine. Jesus' command to "pray" is the direct antidote to spiritual slumber, emphasizing that active, conscious reliance on God through prayer is the essential means to gain strength and discernment against impending trials.
This noun (G3986) refers to a putting to proof, a test, or a trial, which can be for good (experience) or for evil (solicitation to sin). In this context, it primarily refers to the intense spiritual pressure and severe trials the disciples were about to face—fear, doubt, denial, and abandonment—which would test their loyalty and faith to the breaking point. It is not merely an enticement to commit a specific sin, but a comprehensive spiritual assault on their resolve.
Verse Breakdown
"And said unto them"
This phrase, introduced by the conjunction "And" (G2532, kaí), connects Jesus' words directly to His return from prayer and discovery of the sleeping disciples. It sets the stage for a direct, personal address, indicating the immediate and urgent nature of His communication.
"Why sleep ye?"
This interrogative (G5101, tís) is more than a simple question; it functions as a gentle but firm rebuke. Jesus expresses His surprise and disappointment at their lack of vigilance, highlighting the stark contrast between His fervent agony and their relaxed state. It calls them to self-awareness regarding their spiritual condition.
"rise and pray"
This is a dual imperative, a direct command from Jesus. "Rise" (G450, anístēmi) implies an immediate physical and spiritual awakening, a call to action from their state of repose. Coupled with "pray" (G4336, proseúchomai), it presents the essential spiritual discipline required for the moment. It is a command to active spiritual engagement, not passive waiting.
"lest ye enter into temptation"
This clause, introduced by "lest" (G3363, hína mḗ), provides the crucial reason and urgent warning behind the command to pray. "Enter into" (G1525, eisérchomai) here means to come into a state or condition of being overwhelmed by "temptation" (G3986, peirasmós). Jesus warns that without prayer, they risk succumbing to the severe trials and spiritual pressures that are imminent, leading to spiritual failure or compromise.
Literary Devices
Luke 22:46 employs several potent literary devices. Irony is evident in Jesus, who has just endured agonizing prayer, finding His disciples, whom He specifically asked to pray, asleep. Their physical state mirrors their spiritual unpreparedness for the impending crisis. The phrase "Why sleep ye?" functions as a rhetorical question, not seeking information but expressing disappointment and prompting reflection on their spiritual apathy. The immediate follow-up, "rise and pray," is a direct imperative, a forceful command that underscores the urgency and necessity of spiritual action. Furthermore, the entire scene is rich in symbolism: the disciples' "sleep" symbolizes spiritual complacency and vulnerability, while Jesus' call to "pray" symbolizes the means to spiritual strength and victory over the "temptation" that represents the spiritual forces arrayed against them.
Theological and Thematic Connections
Luke 22:46 serves as a timeless theological anchor, highlighting the indispensable role of prayer in spiritual warfare and personal endurance. It underscores the reality of human weakness, even among devoted followers, and the ever-present danger of succumbing to spiritual trials without divine empowerment. Jesus' words reveal His pastoral heart, not merely rebuking but also providing the immediate and practical solution to their vulnerability. This passage affirms that active communion with God is not an optional spiritual exercise but a vital defense mechanism against the schemes of the enemy and the inherent frailties of the flesh, equipping believers to stand firm and overcome.
Reflection and Application
Luke 22:46 is a profound call to spiritual vigilance and persistent prayer for every believer. In a world fraught with distractions, anxieties, and spiritual battles, it is easy to fall into a state of spiritual slumber, much like the disciples in Gethsemane. Jesus' question, "Why sleep ye?" resonates through the ages, urging us to examine our own spiritual alertness. Are we awake to the spiritual realities around us, or are we complacent? His command to "rise and pray" is a timeless antidote to spiritual apathy and a powerful invitation to proactive engagement with God. It reminds us that prayer is not merely a last resort in crisis but a continuous, vital discipline that fortifies our spirits, sharpens our discernment, and empowers us to withstand the temptations and trials that inevitably come our way. Our human flesh is indeed weak, prone to fatigue and distraction, but through consistent, fervent prayer, we access the divine strength necessary to overcome our limitations and stand firm in faith.
Questions for Reflection
FAQ
What does Jesus mean by "temptation" in this context?
In Luke 22:46, "temptation" (Greek peirasmós) refers not just to an enticement to sin, but more broadly to a severe test or trial that challenges one's faith, loyalty, and resolve. For the disciples, this would soon manifest as intense fear, the scattering from Jesus, and Peter's denial (Luke 22:54-62). Jesus is warning them that without prayer, they would lack the spiritual strength to endure these intense pressures without faltering. It's about being overwhelmed by the trial itself, leading to spiritual failure.
Why were the disciples sleeping if Jesus had asked them to pray?
The text indicates they were "exhausted from sorrow" (Luke 22:45). While their physical fatigue is understandable given the late hour and the emotional intensity of the Last Supper and Jesus' evident distress, their sleep also symbolizes a spiritual unpreparedness and lack of vigilance. Despite their willingness of spirit, their flesh was weak, highlighting the constant human struggle to maintain spiritual alertness in the face of physical and emotional strain, a point Jesus Himself acknowledges in Matthew 26:41.
Christ-Centered Fulfillment
Luke 22:46, though a warning to the disciples, profoundly points to Christ's unique fulfillment of perfect vigilance and unwavering obedience. While the disciples succumbed to sleep and ultimately scattered, Jesus remained awake, prayed fervently, and faced the ultimate "temptation" of the cross without faltering. He did not "enter into temptation" in the sense of succumbing to sin or failing His mission, but rather endured the full weight of the world's sin and the Father's wrath, emerging victorious. His agony in Gethsemane, detailed in Luke 22:42-44, demonstrates His perfect reliance on the Father through prayer, even to the point of "sweating great drops of blood." This perfect obedience and vigilance of Christ, in stark contrast to the disciples' weakness, is what ultimately secured salvation for humanity. He is the one who perfectly "rose and prayed" to overcome the ultimate temptation, enabling believers, through His Spirit, to also "rise and pray" and find strength in their own trials, knowing that He was "tempted in every way, just as we are—yet he did not sin" (Hebrews 4:15). His victory over temptation provides the foundation for our own ability to overcome, as we are united with Him in His triumph (Romans 8:37).