TRV
Translation
King James Version
And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
KJV (with Strong's)
And G2532 he went G4281 a little G3397 further G4281, and fell G4098 on G1909 his G846 face G4383, and G2532 prayed G4336, saying G3004, O my G3450 Father G3962, if G1487 it be G2076 possible G1415, let G3928 this G5124 cup G4221 pass G3928 from G575 me G1700: nevertheless G4133 not G3756 as G5613 I G1473 will G2309, but G235 as G5613 thou G4771 wilt.
Complete Jewish Bible
Going on a little farther, he fell on his face, praying, "My Father, if possible, let this cup pass from me! Yet -- not what I want, but what you want!"
Berean Standard Bible
Going a little farther, He fell facedown and prayed, “My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will.”
American Standard Version
And he went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.
World English Bible Messianic
He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.”
Geneva Bible (1599)
So hee went a litle further, and fell on his face, and praied, saying, O my Father, if it be possible, let this cup passe from me: neuerthelesse, not as I will, but as thou wilt.
Young's Literal Translation
And having gone forward a little, he fell on his face, praying, and saying, `My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou.'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
On Flight in Persecution
And for this reason He puts first "the willing spirit," that, looking to the natures respectively of both the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,-the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit. He also asked of His Father, that if it might be, the cup of suffering should pass from Him. So ask you the like favour; but as He did, holding your position,-merely offering supplication, and adding, too, the other words: "but not what I will, but what Thou wilt.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
He took with Him the self-confident Peter, and the others, that they might see Him falling on His face and praying, and might learn not to think great things, but little things of themselves, and not to be hasty in promising, but careful in prayer. And therefore, He went forward a little, not to go far from them, but that He might be near them in His prayer. Also, He who had said above, Learn of me, for I am meek and lowly in heart, now commendably humbling Himself, falls on His face. But He shows His devotion in His prayer, and as beloved and well-pleasing to His Father, He adds, Not as I will, but as thou wilt, teaching us that we should pray, not that our own will, but that God's will, should be done. And as He began to have fear and sorrow, He prays accordingly that the cup of His Passion may pass from Him, yet not as He wills, but as His Father wills; wills, that is, not according to His Divine and impassible Substance, but according to His human and weak nature. For in taking upon Him the nature of human flesh, He fulfilled all the properties thereof, that it might be seen that He had flesh not in appearance only, but in-reality. The believer indeed must in the first instance be loth to incur pain, seeing it leads to death, and he is a man of flesh; but if it be God's will, he acquiesces because he is a believer. For as we ought not to be too confident that we may not seem to make a boast of our own strength; so neither ought we to be distrustful, lest we should seem to charge God our helper with weakness. It is to be observed that Mark and Luke write the same, but John does not introduce this prayer of Jesus', that this cup may pass from Him, because the first three are rather occupied about Him, according to His human nature, John according to His divine. Otherwise; Jesus makes this petition, because He sees what the Jews will suffer for requiring His death.
Then again considering the benefit that would accrue to the whole world from His Passion, He says, But not as I will, but as thou wilt; i. e. If it be possible for all these benefits which shall result from My Passion to be procured without it, let it pass from Me, and both the world be saved, and the Jews not be condemned in putting Me to death. But if the salvation of many cannot be procured without the destruction of a few, saving Thy justice, let it not pass away. Scripture, in many places, speaks of passion as a cup that is drained; and it is drained by him, who in testimony suffers whatever is inflicted upon him. He sheds it, on the contrary, who denies in order to avoid suffering.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 95
His words "if it be possible" referred not only to God's power but also to his justice. As to God's power, whatever is just or unjust is possible. As to his justice, which is not only powerful but also just, not everything is possible—only that which is just.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Otherwise; He says not, Let this cup pass away from Me, for that would be the speech of one who feared it; but He prays that it may pass not so as that He should be passed over, but that when it has passed from Him, it may go to another. His whole fear then is for those who were to suffer, and therefore He prays for those who were to suffer after Him, saying, Let this cup pass from me, i. e. as it is drunk by Me, so let it be drunk by these, without mistrust, without sense of pain, without fear of death. He says, If it be possible, because flesh and blood shrink from these things, and it is hard for human bodies not to sink beneath their infliction. That He says, Not as I will, but as thou wilt, He would fain indeed that they should not suffer, lest their faith should fail in their sufferings, if indeed we might attain to the glory of our joint inheritance with Him without the hardship of sharing in His Passion. He says, Not as I will, but as thou wilt, because it is the Father's will that strength to drink of the cup should pass from Him to them, that the Devil might be vanquished not so much by Christ as by His disciples also.
When then He returned to His disciples and found them sleeping, He rebukes Peter, Could ye not watch one hour with me? He addresses Peter rather than the rest, because he had most loudly boasted that he would not be offended.
And why He thus encouraged them to pray that they might not enter into temptation, He adds, For the spirit indeed is willing, but the flesh is weak; this He says not of Himself, but addresses them.
Otherwise, He bare in His own body all the infirmities of us His disciples who should suffer, and nailed to His cross all wherein we are distressed; and therefore that cup cannot pass from Him, unless He drink it, because we cannot suffer, except by His passion.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
He finds them sleeping, both because it was a late hour of the night, and their eyes were heavy with sorrow.
But as they had all said the same, He charges them all with weakness; they had chosen to die with Christ, and yet could not even watch with Him.
That He prays for this a second and a third time, comes of the feelings belonging to human frailty, through which also He feared death, thus giving assurance that He was truly made man. For in Scripture when any thing is repeated a second and third time, that is the greatest proof of its truth and reality; as, for example, when Joseph says to Pharaoh, And for that thou sawedst it twice, it is proof of the thing being established by God. (Gen. 41:32.)
John ChrysostomAD 407
Homily on the Gospel of Matthew 83
However, even these He dismisses: "And He went on a little farther, and prayeth, saying, Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as Thou wilt. And He cometh unto them, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak."
Not without reason doth He inveigh against Peter most, although the others also had slept; but to make him feel by this also, for the cause which I mentioned before. Then because the others also said the same thing (for when Peter had said (these are the words), "Though I must die with Thee, I will not deny Thee; likewise also," it is added, "said all the disciples"); He addresses Himself to all, convicting their weakness. For they who are desiring to die with Him, were not then able so much as to sorrow with Him wakefully, but sleep overcame them.
And He prays with earnestness, in order that the thing might not seem to be acting. And sweats flow over him for the same cause again, even that the heretics might not say this, that He acts the agony. Therefore there is a sweat like drops of blood, and an angel appeared strengthening Him, and a thousand sure signs of fear, lest any one should affirm the words to be feigned. For this cause also was this prayer. By saying then, "If it be possible, let it pass from me," He showed His humanity; but by saying, "Nevertheless not as I will, but as Thou wilt," He showed His virtue and self-command, teaching us even when nature pulls us back, to follow God. For since it was not enough for the foolish to show His face only, He uses words also. Again, words sufficed not alone, but deeds likewise were needed; these also He joins with the words, that even they who are in a high degree contentious may believe, that He both became man and died. For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He cometh and saith to Peter, as it is said, "What, couldest thou not watch one hour with me?" All were sleeping, and He rebukes Peter, hinting at him, in what He spake. And the words, "with me," are not employed without reason; it is as though He had said, Thou couldest not watch with me one hour, and wilt thou lay down thy life for me? and what follows also, intimates this self-same thing. For "Watch," saith He, "and pray not to enter into temptation." See how He is again instructing them not to be self-confident, but contrite in mind, and to be humble, and to refer all to God.
And at one time He addresses Himself to Peter, at another to all in common. And to him He saith, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee;" and to all in common, "Pray that ye enter not into temptation;" every way plucking up their self-will, and making them earnest-minded. Then, that He might not seem to make His language altogether condemnatory, He saith, "The spirit indeed is ready, but the flesh is weak." For even although thou dost desire to despise death, yet thou wilt not be able, until God stretch forth His hand, for the carnal mind draws down.
And again He prayed in the same way, saying, "Father, if this cannot pass from me except I drink it, Thy will be done," showing here, that He fully harmonizes with God's will, and that we must always follow this, and seek after it.
JeromeAD 420
Commentary on Matthew
(Verse 39) And going forward a little, he fell on his face, praying and saying: My Father, if it is possible, let this cup pass away from me. Nevertheless, not as I will, but as you will. Having given the apostles the command to endure and keep watch with the Lord, he advanced a little and fell on his face, showing the humility of his mind in the appearance of his flesh, and he said in a gentle way: My Father, and he asked that, if possible, the cup of suffering pass from him, about which we have spoken above. But, he does not ask to be spared out of fear, but out of mercy for the earlier people, so as not to drink from the cup that they have offered. Therefore, he specifically does not say, let this cup pass from me, but let this cup pass, that is, the cup of the Jewish people, who cannot claim ignorance as an excuse, if they kill me, having the Law and the prophets, who daily prophesy about me. Yet, turning back to himself, what he had hesitantly declined from the perspective of a human, he confirms from the perspective of God the Son. However, not as I want, but as you. No, he says, let this not be done, which I speak with human emotion; but because of what I descended to earth by your will.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
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.
Whence He says emphatically, This cup, that is, of this people of the Jews, who, if they shall put Me to death, can have no excuse for their ignorance, seeing they have the Law and the Prophets, who speak of Me.
It is impossible that the human mind should not be tempted, therefore He says not Watch and pray that ye be not tempted, but that ye enter not into temptation, that is, that temptation vanquish you not.
This is against those rash persons who think that whatever they believe they can perform. The more confident we are of our zeal, the more mistrustful should we be of the frailty of the flesh.
Or otherwise; He prays a second time that if Nineveh, or the Gentile world, cannot be saved unless the gourd, i. e. the Jews, be withered, His Father's will may be done, which is not contrary to the Son's will, who Himself speaks by the Prophet, I am content to do thy will, O God. (Ps. 40:8.)
Christ singly prays for all, as He singly suffers for all. Their eyes were heavy, i. e. an oppression and stupefaction came on as their denial drew near.
He prayed the third time, that in the mouth of two or three witnesses every word might be established.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Cons. Ev. iii. 4.) And that none might think that He limited His Father's power, He said not, If thou canst do it, but If it may be, or, If it be possible; as much as to say, If thou wilt. For whatever God wills can be done, as Luke expresses more plainly; for he says not, If it be possible, but If thou wilt.
(in Ps. 32. enar. 2.) Christ thus as man shows a certain private human will, in which He who is our head figures both His own will and ours when He says, Let it pass from me. For this was His human will choosing something as apart for Himself. But because as man He would be righteous and guide Himself by God's will, He adds, Nevertheless not as I will, but as thou wilt; as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God's will is other, this is permitted to human frailty.
(Quaest. Ev. i. 47.) Nor is that an absurd interpretation which makes Our Lord pray thrice because of the threefold temptation of His Passion. To the temptation of curiosity is opposed the fear of death; for as the one is a yearning for the knowledge of things, so the other is the fear of losing such knowledge. To the desire of honour or applause is opposed the dread of disgrace and insult. To the desire of pleasure is opposed the fear of pain.
Leo the GreatAD 461
SERMON 43.2.26
The disciples were admonished, and the Lord beseeches the Father that they might confront the force of the present temptation with watchful prayer: “My Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as you will.” The first petition arises from weakness, the second from strength: He desired the former based on our nature and chose the latter based on his own. Equal to the Father, the Son knew that all things were possible to God; rather, he descended into this world to take up the cross against his will so that he might suffer through this conflict of emotions with a disquieted mind. But in order to show the distinction between the receiving nature and the received nature, what was proper of humanity desired divine intervention and what was proper of God looked upon the human situation. The lower will yielded to the higher will, and this demonstrated what the fearful person may pray for and what the divine healer should not grant. “For we do not know how to pray as we ought,” and it is good for us that what we want, for the most part, is not granted. God, who is good and just, shows mercy toward us by denying us those things we ask for which are harmful.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 58, 5.) This speech of the Head is the health of the whole body, this saying is instruction to the faithful, animates the confessor, crowns the martyr. For who could vanquish the hatred of the world, or the whirlwind of temptations, or the terrors of the persecutors, if Christ did not in all and for all say to the Father, Thy will be done. Let all the sons of the Church then utter this prayer, that when the pressure of some mighty temptation lies upon them, they may embrace endurance of the suffering, disregarding its terrors.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Otherwise; In these words He shows that He took real flesh of the Virgin, and had a real soul, saying that His spirit is willing to suffer, but His flesh weak in fearing the pain of Passion.
Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Or, The Lord prayed thrice, to teach us to pray for pardon of sins past, defence against present evil, and provision against future perils, and that we should address every prayer to Father, Son, and Holy Spirit, and that our spirit, soul, and body should be kept in safety.
Theophylact of OhridAD 1107
. He does not take all the disciples with Him, but only the three to whom He showed His glory on Mt. Tabor, lest the others see Him very heavy of heart while He was praying, and be scandalized. But He leaves even these three and goes away to a place to pray that was yet more private. He was sorrowful and heavy in accord with the divine plan, so as to confirm that He was truly man. For it is human nature to fear death; it was against our nature that death entered, and for this reason our nature flees from it. At the same time, Christ was sorrowful so that the devil would unknowingly leap upon Him, the God-man, and bear Him down to death as though He were mere man, and thus the devil himself would be crushed. Moreover, if the Lord had rushed towards death it would have given the Jews the excuse that they did not sin in killing one who was so eager to suffer. From this we learn not to throw ourselves into trials and temptations, but to pray that we may be delivered from them. For this reason, too, He did not move away a great distance, but was near the three disciples, that they might hear Him and remember when they themselves fell into temptations, and pray in the same manner. He calls His Passion a cup [as of wine], either because of the sleep which it brought, or because it became the cause of gladness and salvation for us. He wants the cup to be removed either to show that as a man subject to nature He pleads to escape death, as was said above, or because He did not wish the Jews to commit a sin so grave that on account of it the temple would be destroyed and the people perish. Yet He desires that His Father’s will be done, that we also may learn that it is precisely when our nature draws us away from obedience that we must obey God and fulfill His will.
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 26:39 captures Jesus' profound agony in the Garden of Gethsemane as He confronts the imminent suffering and divine judgment awaiting Him on the cross. This pivotal moment reveals the full extent of His humanity, as He expresses a natural human aversion to the "cup" of wrath, yet simultaneously demonstrates perfect submission to the Father's redemptive will, setting the stage for His ultimate sacrifice for humanity's salvation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Metaphor is prominently featured in the phrase "this cup," which stands for the full measure of divine wrath and suffering Jesus was about to endure for the sins of humanity. This metaphor draws on rich Old Testament imagery, imbuing the "cup" with profound theological significance beyond mere physical pain. Antithesis is central to the verse's theological message, expressed in the stark contrast: "not as I will, but as thou wilt." This juxtaposition highlights the tension between Jesus' human desire and the Father's divine plan, ultimately resolving in perfect submission. The very structure of the prayer, moving from a desperate plea to a resolute surrender, creates a powerful Dramatic Irony, as the reader knows the "cup" cannot pass if humanity is to be saved, yet Jesus' human struggle is deeply relatable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:39 is a profound window into the heart of Christ's redemptive work. It reveals that the atonement was not a casual act but an agonizing, conscious choice made in perfect obedience to the Father's will. The "cup" Jesus faced was not merely physical death, but the unique horror of bearing the full weight of humanity's sin and experiencing the spiritual abandonment by God as He became sin for us (2 Corinthians 5:21). This moment in Gethsemane underscores the immense cost of our salvation and the depth of divine love, as the Son willingly embraced the Father's wrath so that we might be reconciled. It establishes a theological precedent for understanding true obedience as a yieldedness to God's purpose, even when it involves immense personal cost.
REFLECTION AND APPLICATION
Matthew 26:39 offers profound lessons for believers navigating their own trials and discerning God's will. Jesus' prayer in Gethsemane models radical honesty in our relationship with God; it is permissible, even encouraged, to pour out our deepest fears, anxieties, and desires, even when they seem to conflict with what we perceive God's plan to be. His example teaches us that true faith does not deny the pain or difficulty of a situation but brings it transparently before the Father. Ultimately, however, Jesus' submission provides the ultimate blueprint for spiritual maturity: trusting God's wisdom and love enough to surrender our will to His, knowing that His ways are higher and His purposes are always for our ultimate good and His glory. This passage calls us to examine our own lives, asking where we might be resisting God's call due to fear of suffering, and challenging us to embrace a posture of humble obedience, confident in His perfect plan.
Questions for Reflection
FAQ
What does "this cup" refer to in Matthew 26:39?
Answer: "This cup" is a powerful biblical metaphor that refers to the full measure of divine wrath and judgment against sin. It signifies not merely the physical suffering and death Jesus would endure on the cross, but more profoundly, the spiritual agony of bearing the sins of all humanity and experiencing a unique, terrifying separation from the Father as He became sin for us (2 Corinthians 5:21). It was the ultimate expression of God's righteous anger against sin, which Jesus, as the sinless Lamb of God, willingly drank on our behalf.
Did Jesus not want to die, or was He hesitant about His mission?
Answer: Jesus was not hesitant about His mission to save humanity. His prayer, "let this cup pass from me," reveals His genuine human aversion to the immense suffering and the unique spiritual burden of bearing the world's sin and experiencing divine wrath. As fully human, He felt the natural dread of such an ordeal. This was not a failure of will or a desire to abandon His purpose, but an authentic expression of the profound agony His human nature faced. His subsequent declaration, "nevertheless not as I will, but as thou wilt," unequivocally affirms His perfect obedience and unwavering commitment to the Father's redemptive plan, demonstrating that His human will was perfectly aligned with the divine will, even unto death.
What is the significance of Jesus praying "if it be possible"?
Answer: Jesus' phrase "if it be possible" is a sincere human plea, acknowledging the Father's omnipotence. It expresses a desire for an alternative path to redemption, if one existed, that would still accomplish God's perfect will without requiring Him to drink the bitter cup of divine wrath. It does not imply doubt in God's plan or His own ability to fulfill it, but rather highlights the extreme nature of the suffering He was about to undergo. It underscores His full humanity, allowing Him to express His deepest fears and desires to the Father, even as He ultimately submitted to God's sovereign purpose.
CHRIST-CENTERED FULFILLMENT
Matthew 26:39 serves as a profound Christ-centered fulfillment of Old Testament prophecy and a pivotal moment in the unfolding drama of salvation. In Gethsemane, Jesus, the perfect Son, fully embraces His role as the Suffering Servant (Isaiah 53), willingly submitting to the Father's will to become the ultimate sacrifice for sin. His agonizing prayer and ultimate surrender demonstrate the depth of His obedience, which stands in stark contrast to the disobedience of the first Adam (Romans 5:19). By choosing to drink the "cup" of God's wrath, Jesus fulfills the Father's redemptive purpose, becoming the Lamb of God "who takes away the sin of the world!" (John 1:29). This perfect obedience, even unto death on a cross (Philippians 2:8), is the means by which humanity is reconciled to God, providing a new and living way through His shed blood. Gethsemane is where the Son's will perfectly aligned with the Father's, paving the way for the cross, where He bore our sins in His body (1 Peter 2:24), securing our eternal salvation and demonstrating the boundless love of God.