TRV
Translation
King James Version
And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
Complete Jewish Bible
He returned to the talmidim and found them sleeping. He said to Kefa, "Were you so weak that you couldn't stay awake with me for even an hour?
Berean Standard Bible
Then Jesus returned to the disciples and found them sleeping. “Were you not able to keep watch with Me for one hour?” He asked Peter.
American Standard Version
And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour?
World English Bible Messianic
He came to the disciples, and found them sleeping, and said to Peter, “What, couldn’t you watch with me for one hour?
Geneva Bible (1599)
After, hee came vnto the disciples, and founde them a sleepe, and sayde to Peter, What? coulde yee not watch with me one houre?
Young's Literal Translation
And he cometh unto the disciples, and findeth them sleeping, and he saith to Peter, `So! ye were not able one hour to watch with me!
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In the KJVVerse 24,095 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
And though Jesus went but a little forward, they could not watch one hour in His absence; let us therefore pray that Jesus may never depart even a little from us.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 93
As long as Jesus was present, his disciples did not sleep. After he had walked away a short distance, they were unable to watch for even one hour in his absence. For this reason we should pray that Jesus will not leave us for even a short while but will fulfill what he promised when he said to us, "And I am with you all days, even to the end of the world." In this way will we keep watch as he banishes sleep from our souls, to make it possible for us to fulfill his command: "Do not give sleep to your eyes or slumber to your eyelids, that you may escape as a doe from the nets and a bird from the snare of the fowlers." But coming to the disciples and finding them asleep, he arouses them with a word and tells them to listen, so he may as it were say to those who are listening: "How is it that you were not able to watch with me for even one hour?"He orders us then to be wakeful so we may keep watch and pray. Now that person watches who does good works, that person watches who diligently attends to the truth of the faith lest he be ensnared by any shady teaching. He who watches and prays in this way will have his prayer heard. This is what the Lord means when he says, "Watch and pray." We should first watch and, while watching, we should pray.
Hilary of PoitiersAD 367
Commentary on Matthew 31.9
After that, he returns to the disciples and finds them sleeping. He asks Peter why he could not watch with him one hour—Peter, indeed, was one of the three, for he had boasted in front of the others that he would not fall away. And he indicates the cause of his greater fear, saying, “Pray that you may not enter into temptation.” He wanted then to prevent temptation (so he included in his prayer the words “lead us not into temptation”), lest anything in us cater to the weakness of the flesh. He also makes it clear why he urged them to pray in order to avoid temptation, saying, “The spirit indeed is willing, but the flesh is weak.” These words did not apply to himself but were aimed at them. For that matter, how is it that now his spirit is willing, whereas before his soul was sad even to death? At any rate, he orders them to watch and pray lest they give in to temptation and succumb to the weakness of the body. He therefore prays that, if possible, the cup may pass from himself, for when it comes to drinking from it, all flesh is weak.
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.
Hilary of PoitiersAD 367
Commentary on Matthew 31.11
The fact that, after returning and finding them asleep, he first reproves them, secondly is silent and thirdly orders them to rest, can be explained in this way: First, after the resurrection, he scolded them for scattering and for being apprehensive and restless; second, once the Holy Spirit had been sent, he came and found them sleeping, since their eyes were too heavy for them to discern the freedom of the gospel—having been held back by the love of the law for some time, their faith was still sleeping; and third, with the return of his radiance, he restored them to restfulness and peace of mind.
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 40.) And he came to his disciples and found them sleeping, and said to Peter, 'So you could not watch with me one hour? He who said above, 'Even if all are scandalized in you, I will never be scandalized,' now cannot overcome sleep due to the magnitude of sorrow.'
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.41
“Watch and pray that you may not enter into temptation.” It is impossible for the human soul to avoid temptation. Hence we say in the Lord’s Prayer, “Lead us not into temptation,” which we are unable to withstand. We do not refuse to face temptation entirely but pray for the strength to bear up under it. Therefore he does not say, “Watch and pray that you may not be tempted” but “that you may not enter into temptation,” that is, that temptation may not overwhelm you and hold you in its grip. For example, a martyr who has shed blood by professing faith in the Lord was certainly tempted but was not ensnared in the net of temptation. One who denies the faith, however, has fallen into the snares of temptation.“The spirit indeed is willing, but the flesh is weak.” This is aimed at those rash people who think that whatever they believe, they can obtain. Therefore, as much as we trust in the ardor of our spirit, so too should we fear the weakness of the flesh. And yet, according to the apostle, the works of the flesh are mortified by the Spirit.
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.
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.
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 26:40 captures a deeply poignant moment in the Garden of Gethsemane, where Jesus, in the throes of profound spiritual anguish before his crucifixion, returns to find his closest disciples—Peter, James, and John—asleep. His gentle yet pointed question to Peter reveals his disappointment and highlights the disciples' human weakness and inability to remain vigilant and supportive during his hour of greatest need, underscoring the theme of spiritual watchfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:40 employs several powerful literary devices. The most prominent is Irony, as Jesus, the Son of God, who is about to undergo the ultimate sacrifice for humanity, seeks comfort and vigilance from his closest followers, only to find them succumbing to sleep. This contrasts sharply with his own intense spiritual struggle and wakefulness. There is also profound Pathos conveyed through Jesus' rhetorical question, "What, could ye not watch with me one hour?" This question reveals his deep sorrow, disappointment, and sense of isolation, evoking sympathy for his suffering. The Rhetorical Question itself serves not to elicit an answer, but to emphasize the disciples' failure and to highlight the profound spiritual significance of the moment. Furthermore, the scene uses Foreshadowing, particularly in addressing Peter, hinting at his impending denial and the disciples' overall inability to stand firm with Jesus during his passion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:40 serves as a powerful reminder of the human condition's inherent weakness, particularly in moments of spiritual crisis, and the constant call for vigilance in the Christian life. The disciples' inability to stay awake, despite their proximity to Jesus and their awareness of the gravity of the situation, underscores the reality that spiritual battles cannot be fought in reliance on mere human strength or good intentions. It highlights the profound need for prayer and divine empowerment to overcome the flesh's weakness and the world's temptations. Jesus' solitude in Gethsemane also prefigures his ultimate isolation on the cross, where he bore the sins of the world alone, emphasizing the unique nature of his suffering and atonement. This moment calls believers to a deeper understanding of spiritual warfare and the necessity of constant communion with God to remain steadfast.
REFLECTION AND APPLICATION
Matthew 26:40 is a poignant mirror reflecting our own spiritual struggles and the ever-present tension between the spirit's willingness and the flesh's weakness. In our lives, there are moments of spiritual Gethsemane—times of intense trial, temptation, or deep sorrow—when the call to "watch" becomes paramount. This verse challenges us to examine our own readiness and commitment when called to spiritual vigilance, whether for ourselves, in intercession for others, or in anticipation of Christ's return. It reminds us that spiritual alertness is not a passive state but an active discipline, nurtured through prayer and reliance on God's strength, not our own. When we find ourselves spiritually drowsy or failing to stand with those in their hour of need, this passage gently rebukes us, urging us to humble ourselves, confess our weakness, and seek the Holy Spirit's empowerment to remain watchful and faithful, especially when the spiritual stakes are highest.
Questions for Reflection
FAQ
Why did Jesus specifically address Peter, and what is the significance of "one hour"?
Answer: Jesus specifically addressed Peter, even though James and John were also present and asleep, likely due to Peter's prominent role among the disciples and his recent bold, yet ultimately unfulfilled, declaration of loyalty to Jesus (Matthew 26:33-35). Singling out Peter underscored the weight of his leadership and the particular challenge to his professed devotion. It served as a poignant reminder of the gap between intention and the need for divine strength. The phrase "one hour" emphasizes the minimal nature of Jesus' request. It highlights the depth of the disciples' physical exhaustion or spiritual weariness, making their failure to stay awake for even such a short, critical period all the more striking. It conveys Jesus' deep sense of isolation and his longing for even a brief period of companionship and spiritual solidarity during his intense agony.
CHRIST-CENTERED FULFILLMENT
Matthew 26:40, with its depiction of the disciples' spiritual slumber and Jesus' solitary anguish, profoundly anticipates Christ's ultimate fulfillment of God's redemptive plan. While his closest followers could not "watch with" him for even "one hour," Jesus himself remained perfectly vigilant and obedient to the Father's will, even unto death on a cross (Philippians 2:8). Their weakness underscores his unique strength and unwavering resolve to accomplish the atonement. The "hour" that the disciples could not endure was the very "hour" of suffering and glorification that Jesus embraced as his divine mission (John 12:27-28). In his solitary watch, Jesus confronted and conquered the powers of darkness, securing the victory that enables his followers, through the power of the Holy Spirit, to finally "watch" and stand firm in faith. His Gethsemane agony, unshared by his disciples, was a necessary step towards becoming the sympathetic High Priest who understands our weaknesses and intercedes for us (Hebrews 4:15-16). Thus, the disciples' failure highlights Christ's perfect obedience and his singular role as the one who fully accomplished the Father's will, ensuring our salvation and empowering us to live a life of vigilance in Him.