41<\/strong>. the third time<\/em> ] The Temptation of the Garden divides itself, like that of the Wilderness, into three acts, following close on one another.<\/p>\n Sleep on now<\/em> ] for ever if ye will. The words are spoken in a kind of gentle irony and sorrowful expostulation. The Golden Hour for watching and prayer was over.<\/p>\n it is enough<\/em> ] Their wakefulness was no longer needed.<\/p>\n Mar 14:41<\/span><\/p>\n Sleep on now and take your rest.<\/em><\/p>\n<\/p>\n The night scene in Gethsemane<\/strong><\/p>\n 1. <\/strong>The first thought suggested by this text is that the Son of Man may even now be betrayed into the hands of sinners. Men are apt to imagine that had they lived in the time of Christ they would not thus and thus have treated Him. But they who despise Him unseen would have spurned Him to His face. The enemies of Christs Church are the enemies of Christ. Even in our own day Christ may be betrayed. He may be betrayed by His own disciples. The disposition to surrender Him to enemies may still exist; a disposition to secure the favour of the world at His expense. In this sense, for example, it may well be said that the Son of Man is betrayed into the hands of sinners when the truth respecting Him is given up to errorists, or cavillers, or infidels; when His divinity is called in question; when His eternal Sonship is degraded or denied; when the sinless perfection of His human nature is tainted by the breath of dubious speculation; when His atonement is disfigured or perverted; when the value of His cross and bloody passion is depreciated; when His place in the system of free grace is taken from Him and bestowed on something else. To mention one other example; Christ is betrayed into the hands of sinners when His gospel is perverted; His example dishonoured; and Himself represented as the Minister of sin. O Christian! have you ever thought that every inconsistent and unworthy act of yours is one step towards betraying Him whom you profess to love?<\/p>\n 2. <\/strong>Another thought which I suggest is, that when the cause of Christ is about to be betrayed into the hands of sinners, His disciples are to watch unto prayer, lest they enter into temptation.<\/p>\n 3. <\/strong>Another thought, and that a melancholy one, is, that when Christs disciples are thus left to watch, whilst He is interceding with the Father, they too often fall asleep. Some, in the touching language of the gospel, may be sleeping for sorrow. But oh! how many others sleep for sloth and spiritual indifference. It is no time to sleep. The Church, Christs weeping bride, and the dying souls of men are at your pillow, shrieking in your ears, like the shipmaster in the ears of Jonah, What meanest thou, O sleeper? Arise; call upon thy God, if so be that God will think upon us, that we perish not.<\/p>\n 4. <\/strong>But, alas! this warning voice is often heard in vain. Amidst a world lying in wickedness, amidst the untold miseries produced by sin, amidst the fierce attacks of open enemies on the Son of Man, His friends, His chosen friends, sleep on. And that sleep would prove to be the sleep of death, if we had not an High Priest who can be touched with the sense of our infirmities, and when He sees us thus asleep, comes near and arouses us. There may be some before me now, who, though sincere believers, have been overcome by sleep. Your senses and your intellects may be awake, your conscience has its fitful starts and intervals of wakefulness when scared out of its slumbers by terrific dreams. But your affections are asleep. You hear the gospel, but it is like the drowsy lull of distant waters, making sleep more sound; you see its light, but with your eyelids closed, and so subdued is its splendour that it only soothes the sense and deepens its repose. If this is your experience, I appeal to you, and ask you whether, even in this dreamy state, you have not felt the gentle hand of Christ at times upon you. Has not your house been visited by sickness? But it is not only in personal afflictions that the Saviour rouses you. Have you not felt His hand in public trials? Have you not felt it in the trials of the Church? Have you had no signal mercies since you fell asleep? Besides the voice of personal afflictions, and of public trials, and of private mercies, there is a voice in public mercies too. But when our Lord had for the third time fallen prostrate and arisen, when He came a third time to His friends, and found them sleeping, He no longer expostulated; He no longer asked whether they could not watch with Him one hour. There is something far more awful in this mild but significant permission to sleep on, than in all the invectives or reproofs He could have uttered. Sleep on henceforth, and take your rest. That this may not prove to be indeed the case, we must arise and call upon our God; we must come up to the help of the Lord against the mighty. But, oh! remember, that the weapons of our warfare are not carnal. When the presumptuous Simon was at last aroused, and saw his Masters danger, he thought to atone by violence for past neglect. And many a modern Simon does the same. When once aroused they draw the sword of fiery fanaticism. But is there no danger from an opposite direction? Is it any consolation that the sword is in its scabbard, if the bearers of the sword are fast asleep instead of watching? (J. A. Alexander, D. D.<\/em>)<\/p>\n And he cometh the third time<\/strong>,…. After he had prayed a third time, to the same purport as before:<\/p>\n and saith unto them, sleep on now, and take your rest<\/strong>; which words are spoken ironically:<\/p>\n it is enough<\/strong>; or “the end is come”; as the Syriac and Arabic versions render it, of watching and praying:<\/p>\n the hour is come, behold the son of man is betrayed into the hands of sinners<\/strong>; both Jews and Gentiles, by one of his own disciples;<\/p>\n [See comments on Mt 26:45]<\/span>.<\/p>\n It is enough <\/B> (<\/SPAN><\/span>). Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann’s Light from the Ancient East<\/I> and Moulton and Milligan’s Vocabulary<\/I>) furnish many examples of it as a receipt for payment in full. See also Matt 6:2<\/span>; Luke 6:24<\/span>; Phil 4:18<\/span> for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. “This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate” (Swete). See further on Mt 26:45<\/span> for the approach of Judas. <\/P> <\/p>\n It is enough [] <\/SPAN><\/span>. Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its meaning.<\/P> <\/p>\n <\/strong><\/p>\n THE THIRD GETHSEMANE PRAYER, V. 41, 42<\/strong><\/p>\n <\/strong><\/p>\n 1) “And He cometh the third time,”<\/strong> (kai erchetai to triton) “And He came the third time,” for the third time, from praying a distance from the disciples, Mat 26:44<\/span>.<\/p>\n 2) “And saith unto them, Sleep on now,”<\/strong> (kai legei autois katheudete to loipon) “And He said to them you all sleep on, loiter on,” linger on, if you may, or if you can, Psa 69:20<\/span>; Joh 2:25<\/span>; He found comfort from no man, but knew what was in man.<\/p>\n 3) “And take your rest: it is enough,”<\/strong> (kai anapauesthe apechei) “And be at rest; it is enough.” The idea is “I have conquered in my prayer-struggle, and need your sympathy no longer, you may sleep if you will.”<\/p>\n 4) “The hour is come;-<\/strong> (elthen he hora) “The hour has come,” arrived, the predicted hour, the expected hour, the planned-for-hour had come at last, Joh 7:30<\/span>; Joh 8:20<\/span>; Joh 17:1<\/span>; Joh 17:4<\/span>.<\/p>\n 5) “Behold the Son<\/strong> of man is betrayed,” <\/strong>(idou paradidotai ho huios anthropou) “Behold the Son of man is betrayed (given over),” by collusion.<\/p>\n 6) “Into the hands of sinners.”<\/strong> (eis tas cheiras ton hamartholon) “Into the hands of law-breaking sinners,” Mar 14:43<\/span>, for whom He suffered and died, inclusive of the chief priests, scribes, elders, Pharisees, Sadducees and Caiphas the High Priest, Mar 7:6<\/span>; Luk 7:6<\/span>; Luk 15:20<\/span>; Luk 19:10<\/span>.<\/p>\n (41) And he cometh the third time.<\/strong>We may note St. Marks omission of the third repetition of the prayer.<\/p>\n It is enough.<\/strong>Peculiar to St. Mark, and probably noting the transition from the half-reproachful permission, Sleep on now, and take your rest, to the emphatic and, as it were, startled exclamation, the hour is come.<\/p>\n Is<\/strong> betrayed.<\/strong>The tense, as in St. Matthew, is present, is at this moment being betrayed.<\/p>\n ‘And he comes the third time and says to them, “Sleep on now and take your rest. It is received. The hour is come. Behold the Son of Man is betrayed into the hands of sinners” ’<\/p>\n The assumption is usually made that they were asleep again, but it does not say so, and if that were intended to be understood surely it would have been said. Jesus’ words might equally have been addressed to three men desperately fighting sleep, three men who at last had demonstrated that although they had unwittingly failed Him they had not failed Him completely. But whatever the case they were intended to indicate that their struggle was over and they could now relax. For His words were not so much a permission to sleep as an indication that now the need to fight it was over. They could now cease their fight against sleep because the time for wakefulness and prayer had passed. All decisions had been reached. The first stage in His battle was over.<\/p>\n ‘It is received (’apechei)’. The word is literally used on bills as ‘it is receipted, it has been received in full’. It is also used of having ‘received’ a revelation. Jesus was indicating that after three long heart-tearing hours He had received His answer and, having done so, would now move on to the next stage in God’s purpose.<\/p>\n (The translation ‘it is enough’ is not the usual meaning of the word, and takes away its deep significance. Contrast Luk 22:38<\/span> where a different Greek phrase is used).<\/p>\n ‘The hour is come.’ His awareness that the hour was come, the hour of His betrayal and death, was the answer to His own prayer. It demonstrated that the cup had to be drunk in full.<\/p>\n ‘Behold the Son of Man is betrayed into the hands of sinners.’ The hour of His betrayal, of His deliverance into the hands of men, had come. Now there was no turning back. There is a poignancy to the word ‘sinners’. This was no mere technical use. The holy and pure was delivered into the hands of the unholy and impure. The clean into the hands of the unclean. The man of love into the hands of the men of hate. The Servant goes to His doom at the hands of oppression and judgment (Isa 53:8<\/span>). The son of man faces the contradiction of sinners against Himself (Dan 7:21<\/span>; Dan 7:25<\/span>).<\/p>\n ‘Sinners.’ The term was often used by Jews to refer to the Gentiles. We may therefore also see in this the indication that the Jewish leadership were now seen as the equivalent of Gentiles and no longer of the people of God. They had demonstrated whose side they were on. Compare how in Act 4:25<\/span>; Act 4:27<\/span> ‘the peoples’, which originally represented non-Israelites, are seen as referring to the peoples of Israel. But we must not lose the sense of the contrast with holiness.<\/p>\n Mar 14:41<\/span><\/em><\/strong>. <\/strong>Sleep on now, &c<\/em><\/strong>.<\/strong> Some commentators read this interrogatively, Do you sleep on still, and take repose? <\/em>The passage, however, may be read with propriety agreeable to our version; as much as to say, “My previous conflict is now over, and you may sleep on, because I have no farther occasion for your watching. It is enough; <\/em>the time is expired in which your watching would have been of any service tome.”Theoriginal word , sometimes signifies an acquittal, or discharge from anydebt or duty, and implies our Saviour’s discharging his disciples from the duty and obligation of watching at that time, which he had laid them under by his commands, ch. Mar 13:33<\/span>; Mar 13:37<\/span>. See Mill’s Greek Testament. <\/p>\n 41 And he cometh the third time, and saith unto them, Sleep on now, and take your<\/em> rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 41. Sleep on now, take your rest<\/strong> ] If you can, at least, or have any mind to it, with so many swords and halberds about your ears. They were in heaviness, and yet are sharply reproved for relapsing so often into the same sin. Let not us be more mild than Christ was, but deal freely and faithfully with all. <\/p>\n 41. <\/strong> <\/strong> ] Scil. your . The Lord had no need of it any more, now that the hour had come: not, as Bengel, Kuinoel, alli [45] ., ‘Satis somnorum est:’ this, as Meyer observes, is refuted by the . This meaning of , sufficit<\/em> , is found in very few and late, but those quite sufficient examples. Meyer mentions Pseud.-Anacreon, Od. xxviii. 33, <\/strong> ,<\/strong> : and Cyril on Hag 2:9<\/span> , <\/strong> ,<\/strong> , .<\/p>\n [45] alli= some cursive mss.<\/p>\n Mar 14:41<\/span> . , “it is enough,” A. V [135] = sufficit<\/em> in Vulgate; one of the puzzling words in Mk.’s vocabulary to which many meanings have been given. Beza, in doubt as to Jerome’s interpretation, was satisfied at last by a quotation from Anacreon coming into his mind, in which the poet, giving instructions to a painter for the portrait of his mistress, concludes: . , , = “Enough! the girl herself I view: so like, ’twill soon be speaking, too”. Elsner and Raphel follow Beza. Kypke dissents and renders: , , as if it were . . = the hour (of my passion) is come and calls you and me away from this scene. Most modern commentators accept the rendering, “it is enough”. Vide<\/em> an interesting note in Field’s Otium Nor<\/em> . The meaning is: I have conquered in the struggle; I need your sympathy no longer; you may sleep now if you will.<\/p>\n [135] Authorised Version.<\/p>\n now = the remaining time. <\/p>\n it is enough = he is receiving [the money, Mar 14:11]. The verb apecho, in the Papyri, is the technical word for giving a receipt. See the notes on Mat 6:2, Mat 6:5, Mat 6:16. C p. Lam 6:24. Php 1:4, Php 1:18, Phm. Mar 1:15. The Lord knew that at that moment Judas had received the promised money, and that the moment had come; just as He knew that Judas was near at hand (Mar 14:42). <\/p>\n the hour is come. See note on Joh 7:6. <\/p>\n is betrayed = is [on the point of being] delivered up. <\/p>\n sinners = the sinners. <\/p>\n 41. ] Scil. your . The Lord had no need of it any more, now that the hour had come: not, as Bengel, Kuinoel, alli[45]., Satis somnorum est: this, as Meyer observes, is refuted by the . This meaning of , sufficit, is found in very few and late, but those quite sufficient examples. Meyer mentions Pseud.-Anacreon, Od. xxviii. 33, , : and Cyril on Hag 2:9, , , .<\/p>\n [45] alli= some cursive mss.<\/p>\n Mar 14:41. , and He cometh) The third departure [Mar 14:39, He went away] is taken for granted, as well as the third offering of the same prayer.-, sleep on) Mat 26:45, note.-, it is enough) Sleep has its turn [the office which it sustains] by this time fully served: now there is another business before us [And though ye do not regard my efforts to awaken and rouse you, yet your rest is being (must now be) broken.-V. g.]<\/p>\n sinners <\/p>\n Sin. (See Scofield “Rom 3:23”) <\/p>\n Sleep: Mar 7:9, Jdg 10:14, 1Ki 18:27, 1Ki 22:15, 2Ki 3:13, Ecc 11:9, Eze 20:39, Mat 26:45, Mat 26:46 <\/p>\n the hour: Joh 7:30, Joh 8:20, Joh 12:23, Joh 12:27, Joh 13:1, Joh 17:1 <\/p>\n the Son: Mar 14:10, Mar 14:18, Mar 9:31, Mar 10:33, Mar 10:34, Mat 26:2, Joh 13:2, Act 7:52 <\/p>\n Reciprocal: 2Sa 24:16 – It is enough 1Ch 21:15 – It is enough Isa 29:9 – General Amo 4:4 – Come Mar 14:37 – and findeth Luk 22:45 – sleeping Luk 22:47 – while<\/p>\n 1<\/p>\n Jesus had gone away the third time and now when he came back he found them sleepy as before. In his great compassion he bade them go on and take a nap. But it was not for long because the mob was seen coming toward the garden.<\/p>\n Mar 14:41. The third time. The third prayer, mentioned in Mat 26:44, is of course implied here.<\/p>\n It is enough. That is, enough of your watching with me, or seeming to watch with me. Even could you watch, it would no longer avail, the hour is come. A number of other interpretations have been given, but they are open to serious objections. It can scarcely mean, it is enough of sleep; and it is very improbable that between that permission and this expression sufficient time intervened to allow them to sleep. Some explain it: the conflict is over; others: he (i.e., the betrayer) is still far off. But the former is contrary to usage, and the latter to the context. The single word in the original is therefore well rendered; it is enough. See further on Mat 26:45. <\/p>\n Mark alone recorded that Jesus made three separate forays into the depths of the garden to pray.<\/p>\n "The Temptation of the Garden divides itself, like that of the Wilderness, into three acts, following close one on another." [Note: G. F. Maclear, "The Gospel According to St. Mark," in Cambridge Bible for Schools and Colleges, p. 163.] <\/span><\/p>\n Jesus’ perseverance in prayer demonstrated the extent of His dependence on the Father. Jesus’ question convicted the disciples again. He probably intended His words as an ironic command rather than as a question or simply to express surprise (cf. Mat 26:45).<\/p>\n Less clear is the meaning of, "It is enough." [Note: Cranfield, The Gospel . . ., pp. 435-36, listed eight different interpretations.] <\/span> He could have meant that Judas had received the betrayal money from the chief priests since the Greek word apechei<\/span> can mean "he has received it." Another possibility is that He meant that He now understood that the Cross was inevitable. Perhaps Jesus meant the disciples had had enough sleep and it was time to wake up. Fourth, He may have meant that He had finished His praying. I prefer the third and fourth views because they are the simplest explanations and because they make good sense.<\/p>\n The hour that had come was the time of Jesus’ arrest and death (cf. Mar 14:35). The sinners in view were Satan’s agents who would slay Jesus. Jesus’ short sentences reflect the tension and urgency of the moment. [Note: Hiebert, p. 362.] <\/span><\/p>\n Mark described Jesus’ movements in a somewhat chiastic form. Jesus came to the garden with His disciples, left most of them evidently at the entrance, took three of them farther, and proceeded even farther into its depths alone. Then He withdrew. At the center Jesus communed with His Father. The center of the garden and the center of the pericope correspond to the center of His spiritual conflict. This description helps the reader identify Jesus’ praying as at the very heart of His preparation for the Cross. It accounts for the remarkable poise with which Jesus handled Himself throughout the tumultuous events that followed.<\/p>\n "Perhaps the most commonly recognized pattern of narration in Mark is the threefold repetition of similar actions and events. . . . Some series are obvious because they occur in direct sequence: at Gethsemane, Jesus returns from prayer three times to find the disciples sleeping; Peter denies Jesus three times; Pilate asks the crowd three leading questions, each of which is rejected; and the narrator recounts events of the crucifixion at three, three-hour intervals (nine o’clock, noon, and three o’clock." [Note: Rhoads and Michie, p. 54.] <\/span><\/p>\n Here, "This threefold pattern of narration underscores the definitive failure of the disciples." [Note: Ibid.] <\/span><\/p>\n 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. 41. the third time ] The Temptation of the Garden divides itself, like that of the Wilderness, into three … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:41”<\/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-24781","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24781","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=24781"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24781\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24781"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24781"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24781"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"