TRV
“Jesus Prays in Gethsemane”· Matthew 26:36–46
Translation
King James Version
He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
Complete Jewish Bible
A second time he went off and prayed. "My Father, if this cup cannot pass away unless I drink it, let what you want be done."
Berean Standard Bible
A second time He went away and prayed, “My Father, if this cup cannot pass unless I drink it, may Your will be done.”
American Standard Version
Again a second time he went away, and prayed, saying, My Father, if this cannot pass away, except I drink it, thy will be done.
World English Bible Messianic
Again, a second time he went away, and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be done.”
Geneva Bible (1599)
Againe he went away the second time, and praied, saying, O my Father, if this cuppe can not passe away from mee, but that I must drinke it, thy will be done.
Young's Literal Translation
Again, a second time, having gone away, he prayed, saying, `My Father, if this cup cannot pass away from me except I drink it, Thy will be done;'
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Historical interpretation
Six Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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There were, I conclude, two ways in which this cup of Passion might pass from the Lord. If He should drink it, it would pass away from Him, and afterwards from the whole race of mankind also; if He should not drink it, it would perhaps pass from Him, but from men it would not pass. He would fain therefore that it should so pass from Him as that He should not at all taste its bitterness, yet only if it were possible, saving the righteousness of God. If it were not possible, He was rather willing to drink it, that so it might pass from Him, and from the whole race of mankind rather than against His Father's will shun the drinking thereof.
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.
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.
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.
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.)
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.
“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.
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.
(Verse 42.) Again, for the second time, he went away and prayed, saying: Father, if this chalice cannot pass away, unless I drink it, let your will be done. He prays for the second time, that if Nineveh cannot be saved in any other way, unless the gourd withers, let the will of the Father be done, which is not contrary to the will of the Son, as he himself said through the prophet: To do your will, O God, I desired (Ps. 39:9).
(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.
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.
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 26:42 captures the poignant second prayer of Jesus in the Garden of Gethsemane, a moment of profound spiritual anguish and ultimate resolve. Here, Jesus reiterates His plea to His Father regarding the "cup" of suffering, expressing the depth of His human aversion to the impending crucifixion, yet immediately surrendering His will to the divine purpose. This verse powerfully illustrates Christ's perfect obedience and His unyielding commitment to fulfilling the Father's redemptive plan for humanity, even at the cost of unimaginable suffering.
Context
Literary Context
This verse is deeply embedded within the Passion narrative of Matthew's Gospel, specifically within the crucial Gethsemane episode (Matthew 26:36-46). It follows Jesus' initial prayer in Matthew 26:39, where He first expresses His desire for the "cup" to pass, if possible, but concludes with submission. The repetition of the prayer in verse 42, after finding His disciples asleep for the second time (Matthew 26:40-41), underscores the intensity of His struggle and the disciples' inability to comprehend or share in His burden. This sequence highlights Jesus' isolation and the escalating spiritual pressure He faced as the hour of His betrayal and crucifixion drew near. The narrative flow emphasizes His unwavering commitment to God's will despite profound human agony, setting the stage for His arrest and trial.
Historical & Cultural Context
The Garden of Gethsemane, located at the foot of the Mount of Olives, was a familiar place for Jesus and His disciples, often used for prayer and retreat. The "cup" metaphor, central to this prayer, carries significant Old Testament weight, frequently symbolizing divine judgment, wrath, or destiny (e.g., Psalm 75:8; Isaiah 51:17). For a Jewish audience, this imagery would immediately evoke the idea of God's righteous indignation against sin, a burden Jesus was preparing to bear. The setting just before Passover, a time commemorating liberation from bondage, adds layers of irony and prophetic fulfillment, as Jesus, the true Passover Lamb, prepares to secure ultimate freedom through His sacrifice.
Key Themes
Matthew 26:42 contributes significantly to several overarching themes in Matthew and the broader New Testament. Foremost among them is the theme of Christ's perfect obedience and submission to God's will. Despite His human desire to avoid suffering, Jesus' repeated declaration, "thy will be done," exemplifies the ultimate model of filial devotion and obedience, a stark contrast to Adam's disobedience in the Garden of Eden. This verse also profoundly illustrates the humanity and divinity of Christ; He is fully human, experiencing genuine fear and anguish in the face of death, yet fully divine in His steadfast commitment to His redemptive mission. The "cup" itself is a powerful symbol of atoning suffering, representing the full weight of God's wrath against sin that Jesus would absorb on the cross, thereby making salvation possible (2 Corinthians 5:21).
Exposition and Analysis
Key Word Analysis
This adverb signifies repetition, emphasizing that Jesus returned to prayer for a second time after finding His disciples asleep. The repeated action underscores the intensity of His spiritual struggle and the depth of His communion with the Father. It highlights His persistent and earnest supplication in the face of immense pressure.
Literally a drinking vessel, "cup" here is a powerful metaphor for destiny, experience, or lot, particularly one involving suffering or divine judgment. In this context, it represents the full measure of God's wrath against sin that Jesus was about to bear on the cross, the bitter draught of atonement for humanity's transgressions.
This term denotes a determination, purpose, decree, or volition. In Jesus' prayer, "thy will" refers to the Father's sovereign plan for redemption, which necessitated Christ's suffering and death. Jesus' submission to this "will" demonstrates His perfect alignment with the Father's redemptive purpose, even when it required immense personal cost.
This verb means "to cause to be," "to become," or "to happen." In the context of "thy will be done," it expresses Jesus' active and complete surrender to the Father's purpose, indicating not merely passive acceptance but a proactive embrace of the divine decree, allowing God's will to fully manifest through Him.
Verse Breakdown
"He went away again the second time, and prayed, saying,"
This clause establishes the scene, emphasizing Jesus' persistent and repeated withdrawal for prayer. The act of "going away again" highlights His deep need for solitary communion with the Father in His hour of greatest trial, and the "second time" indicates the continuation and intensification of His spiritual agony from the initial prayer (Matthew 26:39).
"‹O my Father,"
This intimate address reveals the profound relational bond between Jesus and God. "My Father" (Greek: Patēr) signifies a relationship of deep love, trust, and filial devotion, even in the midst of overwhelming distress. It underscores Jesus' unique identity as the Son and the personal nature of His communion with the first person of the Trinity.
"if this cup may not pass away from me, except I drink it,"
This is the core of Jesus' human plea. The "cup" symbolizes the full measure of suffering and divine wrath against sin that He was about to endure. The phrase "if this cup may not pass away from me, except I drink it" expresses the human desire to avoid the impending agony, yet simultaneously acknowledges the possibility that there is no other way for God's redemptive plan to be accomplished. It is a raw expression of His humanity, wrestling with the terrifying prospect of bearing the world's sin.
"thy will be done.›"
This climactic declaration signifies Jesus' ultimate and complete submission. Despite the profound anguish and the desire for an alternative, Jesus' will perfectly aligns with the Father's. This phrase is not a resignation but a profound act of obedience and trust, affirming that the Father's sovereign plan for salvation, even through suffering, is supreme and good. It is the ultimate expression of perfect obedience.
Literary Devices
Matthew 26:42 employs several powerful literary devices. Symbolism is preeminent, with the "cup" serving as a potent symbol for the divine wrath and suffering Jesus was to endure on the cross. This symbol, deeply rooted in Old Testament prophetic literature, immediately conveys the immense spiritual and physical burden Christ was preparing to bear. The repetition of Jesus' prayer, noted by "again the second time," is a form of anaphora or repetition for emphasis, highlighting the intensity of His struggle and the unwavering nature of His submission. This repetition underscores the profound human agony Jesus experienced, making His ultimate obedience all the more remarkable. The contrast between Jesus' human desire ("if this cup may not pass away") and His divine resolve ("thy will be done") creates a powerful juxtaposition, illustrating the unique hypostatic union of Christ—fully God and fully man—and His triumph over human inclination through perfect obedience.
Theological and Thematic Connections
Matthew 26:42 stands as a profound theological statement on the nature of Christ's obedience and the essence of the atonement. Jesus' prayer in Gethsemane reveals that His sacrifice was not a passive fate but an active, conscious, and agonizing choice to fulfill the Father's redemptive plan. The "cup" represents the full weight of God's holy wrath against sin, which Jesus willingly drank, thereby becoming the propitiation for our sins. This act of perfect submission, even unto death, underscores the depth of divine love and the absolute necessity of Christ's sacrifice for humanity's salvation. It teaches us that true obedience to God's will often involves suffering and self-denial, but it always leads to His ultimate glory and our ultimate good.
Reflection and Application
Matthew 26:42 offers a profound model for every believer facing trials and difficult decisions. Jesus' prayer teaches us that it is not only permissible but vital to bring our deepest fears, anxieties, and desires before God in honest prayer. He did not pretend that the "cup" was easy or desirable; He expressed His human aversion to it. Yet, His prayer culminates in absolute surrender: "thy will be done." This is the pinnacle of faith and trust, demonstrating that even when God's path for us involves suffering or appears daunting, His will is always perfect, good, and ultimately redemptive. For us, this means cultivating a spirit of radical trust, believing that God's plans for our lives are for our welfare and His glory, even when they require us to drink from a challenging "cup." It calls us to align our desires with His, finding peace and purpose in His sovereign design.
Questions for Reflection
FAQ
What is the significance of Jesus praying "the second time" in Gethsemane?
The mention of Jesus praying "the second time" (and later a third time in Matthew 26:44) is highly significant. It underscores the profound intensity of His spiritual and emotional struggle as He contemplated the cross. The repetition highlights that His submission was not a casual or easy decision but a deliberate, agonizing choice made in the face of overwhelming human fear and suffering. It demonstrates His persistent and earnest communion with the Father, emphasizing the depth of His resolve to fulfill the divine will, even as His human nature recoiled from the impending agony. This repeated prayer also serves as a model for believers to persevere in prayer, especially during times of intense trial.
What does the "cup" symbolize in this verse?
In Matthew 26:42, the "cup" is a powerful biblical metaphor with deep roots in the Old Testament. It primarily symbolizes the full measure of divine judgment and wrath against sin. Prophets like Isaiah and Jeremiah often used the imagery of a "cup of wrath" or "cup of trembling" to describe God's righteous indignation poured out upon nations or individuals (Isaiah 51:17; Jeremiah 25:15). Therefore, when Jesus prays about this "cup," He is referring to the immense spiritual and physical suffering He was about to endure, specifically bearing the full weight of humanity's sin and God's just condemnation for it. His willingness to "drink it" signifies His voluntary and complete acceptance of this atoning sacrifice on behalf of all humanity.
Christ-Centered Fulfillment
Matthew 26:42 profoundly illuminates the Christ-centered fulfillment of God's redemptive plan. In this agonizing prayer, Jesus, the perfect Son, willingly embraces the "cup" of divine wrath and suffering that humanity deserved. This act of supreme obedience directly fulfills Old Testament prophecies concerning the Suffering Servant (e.g., Isaiah 53:4-6) who would bear the iniquities of many. His submission, "thy will be done," is the linchpin of our salvation, demonstrating that the Father's will for humanity's redemption could only be accomplished through the Son's sacrificial death. Christ's Gethsemane struggle and subsequent obedience contrast sharply with Adam's disobedience in Eden, inaugurating a new humanity reconciled to God through His perfect life and atoning death. His drinking of the "cup" means that believers no longer face the wrath of God, but instead receive the "cup of blessing" (1 Corinthians 10:16) and the "cup of salvation" (Psalm 116:13) through His shed blood. The Gethsemane prayer, therefore, is not merely a historical event but the very moment where the Lamb of God consciously and resolutely set His face toward the cross, securing eternal life for all who believe (John 3:16).