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“Jesus Prays in Gethsemane”· Matthew 26:36–46
Translation
King James Version
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
Complete Jewish Bible
He took with him Kefa and Zavdai's two sons. Grief and anguish came over him,
Berean Standard Bible
He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed.
American Standard Version
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled.
World English Bible Messianic
He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
Geneva Bible (1599)
And hee tooke vnto him Peter, and the two sonnes of Zebedeus, and began to waxe sorowfull, and grieuously troubled.
Young's Literal Translation
And having taken Peter, and the two sons of Zebedee, he began to be sorrowful, and to be very heavy;
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Historical interpretation
Five Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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These words, He began to be sorrowful and very heavy, are interpreted by heretics that fear of death assailed the Son of God, being (as they allege) neither begotten from eternity, nor existing in the Father's infinite substance, but produced out of nothing by Him who created all things; and that hence He was liable to anguish of grief, and fear of death. And He who can fear death can also die; and He who can die, though He shall exist after death, yet is not eternal through Him who begot Him in past time. Had these faith to receive the Gospels, they would know that the Word was in the beginning God, and from the beginning with God, and that the eternity of Him who begets and Him who is begotten is one and the same. But if the assumption of flesh infected with its natural infirmity the virtue of that incorruptible substance, so that it became subject to pain, and shrinking from death, it would also become thereby liable to corruption, and thus its immortality being changed into fear, that which is in it is capable of at some time ceasing to be. But God ever is without measure of time, and such as He is, He continues to be eternally. Nothing then in God can die, nor can God have any fear springing out of Himself.
(de Trin. x. 10.) I suppose that there are some who offer here no other cause of His fear than His passion and death. I ask those who think thus, whether it stands with reason that He should have feared to die, who banished from the Apostles all fear of death, and exhorted them to the glory of martyrdom? How can we suppose Him to have felt pain and grief in the sacrament of death, who rewards with life those who die for Him? And what pangs of death could He fear, who came to death of the free choice of His own power? And if His Passion was to do Him honour, how could the fear of His Passion make Him sorrowful?
(in loc.) Since then we read that the Lord was sorrowful, let us discover the causes of His agony. He had forewarned them all that they would be offended, and Peter that he would thrice deny his Lord; and taking him and James and John, He began to be sorrowful. Therefore He was not sorrowful till He took them, but all His fear began after He had taken them; so that His agony was not for Himself, but for them whom He had taken.
When we read that the Lord was sad, we must examine everything that was said to find out why he was sad. He previously warned that they would all fall away. Brimming with confidence, Peter responded that even though all the others might be alarmed, he would not be moved—he who the Lord predicted would deny knowing him three times. In fact, Peter and all the other disciples promised that even in the face of death they would not deny him. He then proceeded on and ordered his disciples to sit down while he prayed. Having brought with him Peter, James and John, he began to grieve. Before he brought them along with him, he did not feel sad. It was only after they had accompanied him that he grew exceedingly sad. His sadness thus arose not from himself but from those whom he had taken with him. It must be realized that the Son of man brought with him none but those whom he showed that he would come into his kingdom at that time when, in the presence of Moses and Elijah on the mountain, he was surrounded by all the splendor of his eternal glory. But the reason for bringing them with him both then and now was the same.
(ill. Luc. 22:43.) He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him my soul, and my body.
Because they clung to Him inseparably, therefore He saith, "Tarry ye here, while I go away and pray." For it was usual with Him to pray apart from them. And this He did teaching us in our prayers, to prepare silence for ourselves and great retirement.
And He takes with Him the three, and saith unto them, "my soul is exceeding sorrowful, even unto death." Wherefore doth He not take all with Him? That they might not be cast down; but these He taketh that had been spectators of His glory.
[I suppose also that Peter fell into these words through ambition and boastfulness. And they had disputed at supper which of them should be greatest, whence we see that the love of empty glory disturbed them much. And so to deliver him from such passions, Christ withdrew His aid from him. Moreover observe how after the resurrection, taught by his fall he speaks to Christ more humbly, and does not any more resist His words. All this his fall wrought for him; for before he had attributed all to himself, when he ought rather to have said, I will not deny Thee if Thou succour me with Thy aid. But afterwards he shows that every thing is to be ascribed to God; Why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk?]q (Act 3:12.) Hence then we learn the great doctrine, that man's wish is not enough, unless he enjoys Divine support.
(Hom. Ixxxiii.) He says, Sit ye here, while I go and pray yonder, because the disciples adhered inseparably to Christ; but it was His practice to pray apart from them, therein teaching us to study quiet and retirement for our prayers.
Gethsemane is interpreted, 'The rich valley;' and there He bade His disciples sit a little while, and wait His return whilst He prayed alone for all.
(non. occ.) But we say that passible man was so taken by God the Son, that His Deity remained impassible. Indeed the Son of God suffered, not by imputation but actually, all that Scripture testifies, in respect of that part of Him which could suffer, viz. in respect of the substance that He had taken on Him.
The Lord therefore sorrowed not from fear of suffering, for for this cause He had come that He should suffer, and had rebuked Peter for his fearfulness; (Matt. 14:31.) but for the wretched Judas, for the offence of the rest of the Apostles, for the rejection and reprobation of the Jewish nation, and the overthrow of unhappy Jerusalem.
Our Lord therefore sorrowed to prove the reality of the Man which He had taken upon Him; but that passion might bear no sway in His mind, He began to be sorrowful by pro-passion;s for it is one thing to be sorrowful, and another to be very sorrowful.
He is sorrowful not because of death, but unto death, until He has set the Apostles free by His Passion. Let those who imagine Jesus to have taken an irrational soul, say how it is that He is thus sorrowful, and knows the season of His sorrow, for though the brute animals have sorrow, yet they know neither the causes of it, nor the time for which it must endure.
Or the sleep which He would have them forego is not bodily rest, for which at this critical time there was no room, but mental torpor, the sleep of unbelief.
(Verse 37) And taking with him Peter and the two sons of Zebedee, he began to be sad and sorrowful. What we have said above about the passion and pre-passion is also shown in the present chapter, that the Lord, in order to prove the truth of his assumption as a man, was truly saddened, but so that the passion would not dominate his soul, he began to be saddened through pre-sorrow. For it is one thing to be saddened, and another thing to begin to be saddened. But He was saddened not by the fear of suffering, for which He had come, that He might suffer; and He had reprimanded Peter for his timidity; but on account of the most unfortunate Judas, and the scandal of all the apostles, and the rejection of the Jewish people, and the destruction of miserable Jerusalem. Hence Jonas also, grieving over the withering of a gourd or a ivy, was grieved (Jonah 4), unwilling to lose his former shelter. But if the sadness of the soul is interpreted by the heretics not as the affection of the Savior towards those who are about to perish, but as the suffering, let them answer how they explain that which is said through Ezekiel in the person of God: And in all these things you have saddened me (Ezekiel 16, Septuagint version).
(Lib. 83. Quæst. q. 80.) We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb, all which cannot be supposed to have taken place without a body, and not even the maddest will say that these things are to be understood figuratively, when they are told by men who wrote what they remembered to have happened. These then are witnesses that He had a body, as those affections which cannot be without mind prove Him to have had a mind, and which we read in the accounts of the same Evangelists, that Jesus wondered, was angry, was sorrowful.
(de. Civ. Dei, xiv. 9.) Since then these things are related in the Evangelists, they are not surely false, but as when He willed He became Man, so likewise when He willed He took into His human soul these passions for the sake of adding assurance to the dispensation. We indeed have these passions by reason of the weakness of our human nature; not so the Lord Jesus, whose weakness was of power.
The Evangelist had said a little above, that when they had sung an hymn they went out to the mount of Olives; to point out the part of the mount to which they took their way, he now adds, Then came Jesus with them to a garden called Gethsemane.
He had accepted the disciples' faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at ease, but they would be grievously troubled that they should have denied Him. In what fashion He went forward it describes, And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and very heavy; the same to whom He had shown His glory in the mount.
By this place are overthrown the Manichæans, who said that He took an unreal body; and those also who said that He had not a real soul, but His Divinity in place of a soul1
(de. Fid. Orth. iii. 24.) But seeing that prayer is the sending up the understanding to God, or the asking of God things fitting, how did the Lord pray? For His understanding needed not to be lifted up to God, having been once united hypostatically to God the Word. Neither could He need to ask of God things fitting, for the One Christ is both God and Man. But giving in Himself a pattern to us, He taught us to ask of God, and to lift up our minds to Him. As He took on Him our passions, that by triumphing over them Himself, He might give us also the victory over them, so now He prays to open to us the way to that lifting up to God, to fulfil for us all righteousness, to reconcile His Father to us, to pay honour to Him as the First Cause, and to show that He is not against God.
(Fid. Orth. iii. 23.) Or otherwise; All things which have not yet been brought into existence by their Maker have a natural desire of existence, and naturally shun non-existence. God the Word then, having been made Man, had this desire, through which He desired food, drink, and sleep, by which life is supported, and naturally used them, and contrariwise shunned the things that are destructive of life. Hence in the season of His Passion which He endured voluntarily, He had the natural fear and sorrow for death. For there is a natural fear wherewith the soul shrinks from separation from the body, by reason of that close sympathy implanted from the first by the Maker of all things.
(Fid. Orth. iii. 20.) Wherefore the passions of our nature were in Christ both by nature and beyond nature. By nature, because He left His flesh to suffer the things incidental to it; beyond nature, because these natural emotions did not in Him precede the will. For in Christ nothing befel of compulsion, but all was voluntary; with His will He hungered, with His will He feared, or was sorrowful. Here His sorrow is declared, Then saith he unto them, My soul is sorrowful even unto death.
Luke says, To the mount of Olives, (Luke 22:39.) and John, Went forth over the brook Cedron, where was a garden, (John 18:1.) which is the same as this Gethsemane, and is a place where He prayed at the foot of mount Olivet, where is a garden, and a Church now builtr
When the Lord prayed in the mountain, He taught us to make supplication for heavenly things; when He prays in the garden, He teaches us to study humility in our prayer. And beautifully, as He draws near His Passion, does He pray in the 'valley of fatness,' showing that through the valley of humility, and the richness of charity, He took upon Him death for our sakes. The practical instruction which we may also learn from this is, that we should not suffer our heart to dry up from the richness of charity.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:37 captures a profoundly intimate and agonizing moment as Jesus enters the Garden of Gethsemane, revealing the depth of His human suffering and emotional distress on the eve of His crucifixion. This verse depicts Jesus taking His closest disciples, Peter, James, and John, further into the garden, where He begins to experience an overwhelming sorrow and spiritual heaviness, foreshadowing the immense burden of sin He was about to bear for humanity.
Context
Literary Context
This verse immediately follows Jesus' arrival at the Garden of Gethsemane (Matthew 26:36) with His disciples, after the Last Supper. It sets the stage for His intense prayer in the garden, where He asks for the "cup" of suffering to pass from Him, if possible (Matthew 26:39). Jesus deliberately selects Peter and the two sons of Zebedee (James and John), His inner circle, to accompany Him to a more secluded spot. This trio had previously witnessed other pivotal moments in Jesus' ministry, such as the Transfiguration (Matthew 17:1) and the raising of Jairus' daughter (Mark 5:37). Their presence here underscores the gravity of the moment and Jesus' desire for spiritual companionship during His profound spiritual battle.
Historical & Cultural Context
The Garden of Gethsemane, located on the Mount of Olives, was a familiar place for Jesus and His disciples, often serving as a retreat for prayer and rest. Its name, derived from the Aramaic "Gat Shemanim," means "olive press," a fitting metaphor for the crushing spiritual pressure Jesus was about to endure. In Jewish tradition, gardens were often places of significant spiritual encounter and prayer. The act of withdrawing to pray before a major trial or event was a common practice, reflecting a deep reliance on God. Jesus' choice of this secluded, yet familiar, setting highlights His desire for solitude and intense communion with the Father as He faced the ultimate act of obedience and sacrifice.
Key Themes
This verse contributes significantly to several major themes within Matthew's Gospel and the broader biblical narrative. Firstly, it powerfully underscores Jesus' full humanity and His profound agony. He is not a stoic deity immune to pain, but a man who genuinely experiences deep emotional and spiritual distress, demonstrating His complete identification with human suffering. Secondly, it highlights the role of the inner circle, chosen by Jesus for their proximity during His most vulnerable moment, emphasizing the importance of intimate fellowship, even if they ultimately failed to "watch with Him" (Matthew 26:40). Thirdly, this moment marks the beginning of Jesus' preparation for ultimate sacrifice, revealing His conscious and emotional embrace of the Father's will to bear the sins of the world, a burden prophesied centuries earlier by Isaiah (Isaiah 53:4-6).
Exposition and Analysis
Key Word Analysis
This verb (G3880) means "to receive near, i.e., associate with oneself (in any familiar or intimate act or relation)." Here, it signifies Jesus deliberately choosing and drawing Peter, James, and John into a deeper, more intimate circle for this specific, agonizing experience. It implies a desire for close companionship and support in His hour of profound distress.
Derived from lypē (grief), this word (G3076) means "to distress; reflexively or passively, to be sad." It conveys a deep sense of grief, anguish, or profound sadness. This is not merely mental discomfort but a deep-seated emotional and spiritual pain, indicative of the immense burden Jesus was beginning to feel.
This term (G85) describes a state of being "in distress (of mind)," often associated with being distraught, restless, or overwhelmed to the point of mental anguish. It suggests an extreme mental and emotional pressure, a feeling of being completely isolated or almost without hope, though Jesus' ultimate hope remained in the Father. This emphasizes the unparalleled intensity of His internal struggle.
Verse Breakdown
"And he took with him Peter and the two sons of Zebedee,"
This clause specifies Jesus' deliberate action of selecting three of His closest disciples—Peter, James, and John—to accompany Him beyond the initial group. This act highlights Jesus' humanity and His need for intimate companionship during a moment of profound vulnerability, echoing their previous privileged access to His miracles and transfiguration.
"and began to be sorrowful and very heavy."
This clause describes the immediate onset of Jesus' deep emotional and spiritual suffering. The use of "began" indicates the initiation of an intense internal struggle, while "sorrowful" and "very heavy" convey a profound, overwhelming anguish that transcends mere sadness, pointing to the spiritual and emotional weight of the world's sin and the impending cross.
Literary Devices
Matthew 26:37 employs several powerful literary devices to convey the gravity of Jesus' experience. Pathos is central, as the description of Jesus becoming "sorrowful and very heavy" is designed to evoke deep empathy and understanding in the reader for His suffering. This raw portrayal of His emotional state humanizes Jesus, making His divine sacrifice even more poignant. The verse also functions as a moment of profound Foreshadowing, as Jesus' internal agony in Gethsemane directly anticipates the physical and spiritual suffering of the crucifixion. His "heaviness" here is a prelude to the crushing weight of sin He would bear on the cross. Furthermore, the selection of the inner circle—Peter, James, and John—can be seen as Symbolism, representing the intimacy of fellowship Jesus desired, even as it highlights their eventual inability to fully "watch with Him," underscoring the solitary nature of His ultimate suffering.
Theological and Thematic Connections
Matthew 26:37 is a pivotal moment that profoundly reveals the true humanity of Jesus, demonstrating that He was fully God yet also fully man, susceptible to the deepest human emotions. His agony in Gethsemane is not a sign of weakness but a testament to the immense spiritual battle He was waging against sin and death on behalf of humanity. This moment underscores the cost of redemption, revealing the unfathomable depth of His love and obedience to the Father's will, even unto death. It shows that Jesus truly understands human suffering, making Him the perfect High Priest who can sympathize with our weaknesses.
Reflection and Application
The scene in Gethsemane, particularly Jesus' profound sorrow and heaviness, offers a deeply comforting and challenging reflection for believers. It validates the reality of human suffering and demonstrates that even the Son of God experienced intense emotional and spiritual distress. This means we are not alone in our grief, anxiety, or overwhelming burdens; Jesus understands and empathizes with our deepest pains. His example teaches us the importance of seeking God in prayer during our darkest hours, even when the path ahead seems unbearable. Furthermore, it reminds us of the immense cost of our salvation, prompting gratitude for His willing sacrifice and inspiring us to live lives of obedient love in response to His ultimate act of redemption.
Questions for Reflection
FAQ
Why did Jesus take only Peter, James, and John with Him to this specific spot?
Jesus chose Peter, James, and John, His inner circle, to accompany Him to the most secluded part of Gethsemane because they had previously been privileged witnesses to other significant events in His ministry, such as the Transfiguration (Matthew 17:1) and the raising of Jairus' daughter (Mark 5:37). This selection underscored the unique gravity and intimacy of the moment. Jesus desired their closest companionship and prayerful support as He began to experience the profound spiritual and emotional agony that preceded His crucifixion, though they ultimately struggled to "watch with Him" (Matthew 26:40).
Christ-Centered Fulfillment
Matthew 26:37, depicting Jesus' profound agony in Gethsemane, finds its Christ-centered fulfillment in His role as the Suffering Servant and the ultimate High Priest. This moment reveals the depth of His identification with humanity, as He, though sinless, willingly embraced the full weight of human sorrow and the spiritual burden of sin. His "sorrowful and very heavy" state foreshadows the crushing of the Son of God for the iniquities of us all, as prophesied in Isaiah 53:5. In Gethsemane, Jesus' obedience to the Father's will, even to the point of death, becomes clear (Philippians 2:8). This act of submission, despite His overwhelming distress, demonstrates His perfect qualification to be our compassionate High Priest, one who can truly sympathize with our weaknesses because He was tempted in every respect as we are, yet without sin (Hebrews 4:15). His agony in the garden, therefore, is not merely a human experience but a divine act of love, laying the foundation for His atoning sacrifice on the cross, through which He secured eternal redemption for all who believe (Hebrews 9:12).