Mar 14:39<\/span><\/p>\n And prayed, and spake the same words.<\/em><\/p>\n<\/p>\n Perseverance in prayer<\/strong><\/p>\n We may learn from this what we are to do in time of distress and affliction; we are not only to go to God by prayer for help, comfort, and deliverance; but we are to go to Him again and again: yea, often to call upon Him, and seek to Him in our distress, to be instant and importunate with Him; and so to continue as long as the affliction presses us.<\/p>\n I. <\/strong>Prayer is a duty and service which we owe to God and which we ought constantly to perform in obedience to His will commanding it, though otherwise we should reap no benefit by it to ourselves, nor even obtain the things we ask. And here the very doing of our duty in uprightness of heart must comfort us (2Co 1:12<\/span>).<\/p>\n II. <\/strong>Although God does not at once grant our petitions, yet He takes notice of our prayers and is well pleased with them.<\/p>\n III. <\/strong>There are just causes why God does not always hear our prayers at first or speedily; but delays, sometimes for long.<\/p>\n 1. <\/strong>To exercise and try our faith, hope, patience, and obedience in waiting upon Him.<\/p>\n 2. <\/strong>To make us more fervent in prayer.<\/p>\n 3. <\/strong>That the things we have asked, being for a time delayed, may be the more prized by us when we get them.<\/p>\n IV. <\/strong>The reason why God does not hear us at first, or so soon as we desire, may be and often is in ourselves, viz., in the faultiness of our prayers. Either we ask such things as God does not see fit for us to obtain, and then it is a mercy in Him to deny them to us; or else we ask not in due manner, we pray not in faith, or not with such feeling and fervour as we ought; or else we are living in some sin unrepented of, which hinders the fruit of our prayer (Jam 4:2-3<\/span>; Jam 5:16<\/span>; Psa 66:18<\/span>).<\/p>\n V. <\/strong>Though God has promised to hear our prayers, and to grant our petitions, so far as is good for us, and is according to His will; yet He will not have us limit Him a time in which to do so: nor is it fit for us so to do, but we are to wait His leisure, convinced that by so doing we shall lose nothing (Isa 28:16<\/span>; Psa 40:1<\/span>).<\/p>\n VI. <\/strong>God hears our prayers in divers ways.<\/p>\n 1. <\/strong>By giving us the things we ask. Hannah, a child; Solomon, wisdom etc.<\/p>\n 2. <\/strong>By giving us something as good, or better for us than that we ask; e.g. <\/em>patience in time of trouble, and strength to bear it (2Co 12:7-10<\/span>).<\/p>\n 3. <\/strong>By giving us inward comfort, by and in our prayers, and after them (Psa 35:13<\/span>).<\/p>\n 4. <\/strong>By accepting our prayers as a service pleasing to Him. Now although God often delays to hear us the first way, yet He always hears us one of these ways, and that as soon as we pray to Him, if we pray in due manner, and as we ought; which being so, must encourage us to persevere, and hold out in prayer, when we do not immediately obtain those petitions which we ask of God. (George Petter.<\/em>)<\/p>\n<\/p>\n Lawfulness of set forms of prayer<\/strong><\/p>\n Hence we may gather, that it is lawful for us to use a set form of prayer: not only to ask the same petitions of God in effect and substance of matter at sundry times, but also in the same form of words, or well near the same: yea, that this may be done even in private prayer alone by ourselves, for such was this prayer now made by our Saviour. And if in private prayer alone by ourselves (where usually more liberty may be taken to vary the form of words in our prayers), then much more when we pray with others, especially in public, it must needs be lawful to use a set form of words, and to ask the same petitions in the same words. Our Saviour taught His disciples a set form of prayer, which is that we call the Lords Prayer, appointing both them and us to use it in the very same form of words in which it is framed (Luk 11:2<\/span>)And what are sundry of Davids Psalms, but set forms of prayer, used by the Church in those times?The Church of God has always used set forms of prayer in public and solemn meetings, nor was the lawfulness of this practice ever questioned till of late times by Anabaptists, Brownists, and such like. (George Petter.<\/em>)<\/p>\n And again he went away<\/strong>,…. To the same place, or at much such a distance from them, as before:<\/p>\n and prayed and spake the same words<\/strong>; or word, that is, the same matter; for , here, answers to , which signifies a thing, or matter, as well as word: Christ prayed to the same effect, for matter and substance the same as before, though not in the same express words, as is clear from Mt 26:39<\/span>.<\/p>\n <\/strong><\/p>\n THE SECOND GETHSEMANE PRAYER V. 39, 40<\/strong><\/p>\n <\/strong><\/p>\n 1) “And again He went<\/strong> away and prayed,” <\/strong>(kai palin apelthon proseuchato) “And going away (leaving them), again He prayed,” to gain strength and to test the disciples. Mark, like Matthew recounts the agony of Jesus in three phases, but he reports Jesus’ words only in the first phase, Mar 14:36<\/span>.<\/p>\n 2) “And spake the same words.”<\/strong> (ton auton logon eipon) “Saying repeatedly the same word,” or the same thing over and over again, as He had before, Mar 14:36<\/span>, Mat 26:394<\/span>4; Luk 22:44<\/span>.<\/p>\n ‘And again he went away and prayed, saying the same words, and again he came and found them sleeping, for their eyes were very heavy. And they did not know what to answer him.’<\/p>\n For Jesus a continuation of the same battle. Luke puts it this way, ‘and being in an agony He prayed more earnestly, and His sweat became as it were great drops of blood falling down on the ground’. For them a similar result. They slept. We can almost hear Peter saying to Mark, as he tried to explain how they could have failed so, ‘our eyes were very heavy’. No one would dare to ask about it, but Peter would feel that he had to give an explanation.<\/p>\n ‘And they did not know what to answer Him.’ What could they say? They had failed again. But the poignant lesson that comes out of this failure was that the path that Jesus had to tread was one that He alone could tread. And none could tread it with Him. They could not battle with the forces that were arrayed against Him. That they were blameworthy Jesus made plain, and yet there were forces at work that night that they had never dreamed of. And these were surely finally responsible for their sleep. There is no other explanation. These were men who had known what it was to toil all night at fishing and never sleep, and yet here they could not keep awake even when they had been shamed and were aware of Jesus’ agony.<\/p>\n In a sense this strange sleep provided the answer to His prayer. It said that they could and would have battled with Him against the possible, but against what He was facing and must face they could not even begin to try. As Luke puts it they slept ‘for sorrow’. Grief stricken, heart broken, burdened down by what Jesus had told them, and what He was now experiencing, torn by the fear of the unknown, afflicted by Satan, their bodies could fight no longer, they could only sleep. It was all beyond them. He must go on to face it alone.<\/p>\n But it is greatly to their credit that although no one knew of this but them, they later admitted it openly. They could have hidden it. They could have given the impression of how fully they had supported Him. But they were honest enough to be willing to tell the truth without embellishment and without excuse.<\/p>\n 39.<\/strong> ] <\/strong> ,<\/strong> not verbatim, but in substance: see [44] Matt.<\/p>\n [44] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25<\/span> , the sign () occurs in a reference, it is signified that the word occurs in the parallel place<\/em> in the other Gospels, which will always be found indicated at the head of the note<\/em> on the paragraph. When the sign () is qualified<\/em> , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others<\/em> .<\/p>\n Mar 14:39<\/span> . Mk., like Mt., divides the agony into three acts, but he reports the words spoken by Jesus in prayer only in the first. Mt. gives the prayer of Jesus in the second act, as well as in the first, generalising in the third, where he repeats the formula here used by Mk.: .<\/p>\n spake the same words. A Divine supplement, here. <\/p>\n 39.] , not verbatim, but in substance: see [44] Matt.<\/p>\n [44] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.<\/p>\n he went: Mat 6:7, Mat 26:42-44, Luk 18:1, 2Co 12:8 <\/p>\n Reciprocal: Mar 14:32 – while<\/p>\n 9<\/p>\n The prayer in this instance was the same as that in verses 35, 36.<\/p>\n Mar 14:39-42. And he went away and spake the same words It is plain, by comparing Mar 14:35-36, with Mat 26:42, that the words were not entirely the same; and it is certain that , here rendered word, often signifies matter. So that no more appears to be intended than that he prayed to the same purpose as before. Sleep on now, &c. Dr. Waterland and some others read this interrogatively, Do ye sleep on still and take your rest? The passage, however, may be read with propriety agreeably to our own version; (see the note on Mat 26:42-45;) as much as to say, My previous conflict is now over, and you may sleep on, because I have no further occasion for your watching. It is enough, or rather, as Campbell renders , All is over, or, it is done. the time is expired. The intention of the phrase was manifestly to signify, that the time wherein they might have been of use to him, was now lost; and that he was, in a manner, already in the hands of his enemies. Rise up, let us go See notes on Mat 26:46-49.<\/p>\n PRAYER THREE<\/p>\n 39 And again he went away, and prayed, and spake the same words. 40 And when he returned he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. <\/p>\n The Lord returned to prayer saying the same thing again to the Father. Repeated prayer is not wrong, it is the normal pattern. Pray until you have confidence that there is no longer a need to pray.<\/p>\n The promise to pray but not praying concept was introduced a few paragraphs ago. Oh how many times we say we will pray but we do not. It became my habit many years ago to think a moment before I answer when someone seeks my assistance in prayer. I consider whether I am willing to remember to do so, if I am willing to take time to do so, and whether I am going to do so. If I cannot in my own mind feel confident that I will follow through I will not respond with a positive. Seldom if ever do I actually say no or ignore such a request, but always the thought process occurs and the prayer commitment is made.<\/p>\n Prayer is so terribly important but churches today seem to shun the concept by canceling prayer meeting for most any reason be it weather, summer or winter, there is always an excuse. <\/p>\n I was in a church years ago where they had an early Saturday morning prayer time for men. There were seldom more than four and normally only three, but we always prayed and enjoyed the fellowship after. The meeting was often set aside during the summer and when it became two, it was set aside completely. It is sad to cancel prayer times due to lack of interest but the church often does.<\/p>\n Years ago a mission sent out a letter to all of their supporters of all of their missionaries. The letter suggested a prayer list to be sent out with needs of the various workers. The mission requested the supporters check a box to say that they were interested. The mission had over one hundred workers so you can imagine the letter went out to quite a number of supporters, but the mission only received one letter back from their questionnaire.Oh, the power of the church today. At least the supporters were honest and said no they would not pray, unlike the apostles that were asked to pray and did not. Actually the text does not say that they responded to the Lord’s request in the affirmative but one would assume you would respond positively to one you had followed for so long.<\/p>\n Luke records that an angel ministered to the Lord during His time of prayer. Luk 22:43 “And there appeared unto him an angel from heaven, strengthening him. 44 And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground.”<\/p>\n It is also of note that the Lord asked them to pray that they not be tempted. This probably relates back to the persecution that was to come upon them – that they not be tempted to deny Him in their facing of their enemies.<\/p>\n Along with the prayer that the apostles were to be involved in they were to be praying for themselves that they not fall into temptation. Prayer for yourself and your living are not wrong. We ought to be careful to prepare ourselves for the spiritual warfare that we are in as we walk through this life.<\/p>\n Jesus returned from the disciples who gave Him no support to the Father who sustained Him. The disciples probably did not have anything to say to Jesus because they felt ashamed. They had boasted great spiritual strength, but they were demonstrating great spiritual weakness. There seems to be an inverse relationship between how self-confident we feel and how much we pray.<\/p>\n And again he went away, and prayed, and spake the same words. Mar 14:39 And prayed, and spake the same words. Perseverance in prayer We may learn from this what we are to do in time of distress and affliction; we are not only to go to God by prayer for help, comfort, and deliverance; … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:39”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24779","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24779","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24779"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24779\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24779"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24779"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24779"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"