40.<\/strong> he said unto them<\/em> ] First He left eight of them to sleep under the trees while He withdrew with Peter and James and John, whom He told to watch and pray.<\/p>\n <\/p>\n Verse 40. When he was at the place<\/B><\/I>] Viz. Gethsemane. On this agony of our Lord see the notes on Mt 26:36-46<\/span>.<\/P><\/p>\n When he came to the mount of Olives, he first setteth his disciples to that work, which at this day was proper for them. <\/P> Pray that ye enter not into temptation; <\/B>that, if it be the will of God, you may be delivered from such an hour of trial as I am entering into; or, at least, that you may not be overcome by it. That my trials which you will presently be witnesses unto, and your own which you shall hereafter meet with, may have no power upon you to withdraw you from your work in the publication or profession of my gospel. The other two evangelists make mention of our Saviours taking Peter, and James, and John with him, yet more privately. Luke mentions not that, but goeth on. <\/P> <\/p>\n 40. the place<\/B>the Garden ofGethsemane, on the west or city side of the mount. Comparing all theaccounts of this mysterious scene, the facts appear to be these: (1)He bade nine of the Twelve remain “here” while He went andprayed “yonder.” (2) He “took the other three, Peter,James, and John, and began to be sore amazed [appalled], sorrowful,and very heavy [oppressed], and said, My soul is exceeding sorrowfuleven unto death””I feel as if nature would sink underthis load, as if life were ebbing out, and death coming before itstime””tarry ye here, and watch with Me”; not,”Witness for Me,” but, “Bear Me company.” It didHim good, it seems, to have them beside Him. (3) But soon even theywere too much for Him: He must be alone. “He was withdrawn fromthem about a stone’s-cast”though near enough for them to becompetent witnesses and kneeled down, uttering that most affectingprayer (Mr 14:36<\/span>), that ifpossible “the cup,” of His approaching death,<\/I> “mightpass from Him, but if not, His Father’s will be done”: implyingthat in itself<\/I> it was so purely revolting that only its beingthe Father’s will would induce Him to taste it, but that in thatview<\/I> of it He was perfectly prepared to drink it. It is nostruggle between a reluctant and a compliant will, but between twoviews of one eventan abstract<\/I> and a relative<\/I> view ofit, in the one of which it was revolting,<\/I> in the otherwelcome.<\/I> By signifying how it felt in the one<\/I> view, Heshows His beautiful oneness with ourselves in nature and feeling; byexpressing how He regarded it in the other light, He reveals Hisabsolute obediential subjection to His Father. (4) On this, having amomentary relief, for it came upon Him, we imagine, by surges, Hereturns to the three, and finding them sleeping, He addresses themaffectingly, particularly Peter,<\/I> as in Mar 14:37<\/span>;Mar 14:38<\/span>. He then (5) goes back,not now to kneel, but fell on His face on the ground, saying the samewords, but with this turn, “If this cup may not pass,<\/I>“c. (Mt 26:42<\/span>) that is,’Yes, I understand this mysterious silence (Ps22:1-6<\/span>) it may not pass; I am to drink it, and I will'”Thywill be done!” (6) Again, for a moment relieved, He returns andfinds them “sleeping for sorrow,” warns them as before, butputs a loving construction upon it, separating between the “willingspirit” and the “weak flesh.” (7) Once more, returningto His solitary spot, the surges rise higher, beat moretempestuously, and seem ready to overwhelm Him. To fortify Him forthis, “there appeared an angel unto Him from heavenstrengthening Him”not to minister light or comfort (He was tohave none of that, and they were not needed nor fitted to convey it),but purely to sustain and brace up sinking nature for a yet hotterand fiercer struggle. And now, He is “in an agony, and praysmore earnestly”even Christ’s prayer, it seems, admitted ofand now demanded such increase”and His sweat was as it weregreat drops [literally, ‘clots’] of blood falling down to theground.” What was this? Not His proper sacrificial offering,<\/I>though essential to it. It was just the internal struggle, apparentlyhushing itself before, but now swelling up again, convulsing Hiswhole inner man, and this so affecting His animal nature that thesweat oozed out from every pore in thick drops of blood, falling tothe ground. It was just shuddering nature<\/I> and indomitablewill<\/I> struggling together. But again the cry, If it must be, Thywill be done,<\/I> issues from His lips, and all is over. “Thebitterness of death is past.” He has anticipated and rehearsedHis final conflict, and won the victorynow on the theater of aninvincible will,<\/I> as then on the arena of the Cross. “Iwill<\/I> suffer,” is the grand result of Gethsemane: “Itis finished” is the shout that bursts from the Cross. The Willwithout the Deed had been all in vain; but His work was consummatedwhen He carried the now manifested Will into the palpable Deed, “bythe which<\/I> WILL weare sanctified<\/I> THROUGH THEOFFERING OF THE BODY OF JESUSCHRIST ONCE FOR ALL”(Heb 10:10<\/span>). (8) At the closeof the whole scene, finding them still sleeping (worn out withcontinued sorrow and racking anxiety), He bids them, with an irony ofdeep emotion, “sleep on now and take their rest, the hour iscome, the Son of man is betrayed into the hands of sinners, rise, letus be going, the traitor is at hand.” And while He spoke, Judasapproached with his armed band. Thus they proved “miserablecomforters,” broken reeds; and thus in His whole work He wasalone,<\/I> and “of the people there was none with Him.” <\/P> Lu22:47-54<\/span>. BETRAYAL ANDAPPREHENSION OFJESUSFLIGHTOF HIS DISCIPLES. <\/P> Lu22:55-62<\/span>. JESUS BEFORECAIAPHASFALLOF PETER. <\/P> The particulars of these twosections require a combination of all the narratives, for which seeon Joh 18:1-27<\/span>.<\/P><\/p>\n And when he was at the place<\/strong>,…. In the garden, at Gethsemane, which was at the foot of the Mount of Olives;<\/p>\n he said unto them<\/strong>; to the disciples, as the Persic version reads;<\/p>\n pray that ye enter not into temptation<\/strong>. This, according to the Evangelists Matthew and Mark, was said to them after he had prayed the first time, and returned to the disciples, and found them sleeping; [See comments on Mt 26:41]<\/span>.<\/p>\n At the place <\/B> ( <\/SPAN><\/span>). The place of secret prayer which was dear to Jesus.<\/P> Pray that ye enter not into temptation <\/B> ( <\/SPAN><\/span>). “Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation.” It is real “temptation” here, not just “trial.” Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Mt 6:13<\/span>. Jesus repeats this warning in verse 46<\/span>. <\/P> <\/p>\n The place. See on Gethsemane, Mt 26:36<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And when he was at the place,” <\/strong>(genomenos de epi tou topou eipen autois) “Then when he had come upon the location,” where He often resorted to prayer in Gethsemane,” He said to them,” Mat 26:36<\/span>. It was perhaps a farm or garden belonging to a friend or one of His disciples.<\/p>\n 2) “Pray that ye enter not into temptation.” <\/strong>(proseuchesthe me eiselthein eis peirasmon) “You all pray that you enter not into temptation.” It is better to stay out, than to get out of temptation, as He had taught them, from the beginning in the Sermon on the Mount, Mat 6:13<\/span>; Mar 14:32<\/span>; He left eight of the twelve disciples; taking Peter, James, and John with Him, a little farther, to whom He gave this exhortation, Mat 26:37<\/span>; Mar 14:33<\/span>.<\/p>\n (40-46) When he was at the place.<\/strong>See Notes on Mat. 26:36-46<\/span>; Mar. 14:32-38<\/span>. It is noticeable that St. Luke neither gives the name Gethsemane, nor describes it as a garden. It is with him simply the<\/em> place to which our Lord was wont to resort.<\/p>\n Pray that ye enter not into temptation.<\/strong>The words are suggestive (1) as throwing light on the meaning of the temptation clause in the Lords Prayer, which the disciples were now to use in all the fulness of its meaning; (2) as indicating that our Lord was Himself about to enter on a time of temptation, to which He was called, and from which He would not shrink. And yet even He, too, as the sequel shows, could utter a prayer which was in substance identical with that which He taught the disciples to use.<\/p>\n “And when he was at the place, he said unto them, Pray that ye enter not into temptation. (41) And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, (42) Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. (43) And there appeared an angel unto him from heaven, strengthening him. (44) And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. (45) And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, (46) And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.”<\/p>\n<\/p>\n I enter upon those verses with an holy awe and reverence! Who is competent to apprehend, much less to explain, the soul-agony of Christ, in this tremendous season. Jesus himself called it the hour of the enemy’s triumph, and the power of darkness. His disciples were withdrawn from him: Satan desperately bent against him – and Jesus bearing the whole sins of his redeemed in his own person. And, as if that was not enough, the justice of God beholding him, as the sinner’s Surety, voluntarily coming forward, the Representative and Head of his Church, to be made both a sin and a curse for his people, that they might be made the righteousness of God in him. These outlines of the subject, (for our present capacities are incapable of apprehending anything more, than the merest outlines of a subject whose dimensions are infinite,) may, in some measure, serve to show what an unequalled season of agony and soul. conflict this was to the Great Redeemer. We are told, that, on Christ’s entrance upon his public ministry, after his baptism, when led up by the Spirit into the wilderness to be tempted of the devil, when the devil had ended those temptations, he departed from him for a season. Luk 4:13<\/span> . And now, at the close of his ministry, the devil came again with tenfold fury.<\/p>\n<\/p>\n But, had the temptations of hell been all which the Lord Jesus sustained in those tremendous hours, these might easily have been borne, compared to what the Son of God in our nature, and as the Surety of his Church and people, had to encounter. The dreadful part the Lord fell under, and which brought him to the ground in agonies and prayer, was, the frowns of Heaven; in the curse he bore, and the Father’s judgment due to sin in consequence of it. The Holy Ghost hath in one short verse described it, and none but God the Holy Ghost could describe it: when under the Spirit of prophecy, Jesus said, Thy rebuke hath broken my heart! Psa 69:20<\/span> . It is impossible in our researches on this subject to go very far. We know that the curse pronounced on the fall was, In the sweat of thy face shalt thou eat bread. Gen 3:19<\/span> . But, in sustaining this curse, who would have concluded, that a bloody sweat should follow? All men, more or less, taste of the fruit of Adam’s sin, and not only the laboring part eat bread in the sweat of the brow; but the rich and the mighty, some way or other, know the bitterness of it. But while the earth brings forth thorns to all, Jesus only was crowned with them. While men sweat in sorrow, Jesus only sweats a bloody sweat. Precious Lord! in all things thou must bare the pre-eminence! Col 1:18<\/span> . I have, in the best manner I am able, noticed the different terms the Evangelists make use of concerning Christ’s agony in the garden of Gethsemane. See Mat 26:38<\/span> . He calls it the soul of Christ being exceeding sorrowful even unto death. Mark expresses it, being sore amazed, and very heavy. Mar 14:34<\/span> . And Luke renders it agony, as one that was at strife, for such is the original. And yet Christ was alone. What strife then could this be? Nay, who shall answer the question. An angel appeared from heaven to strengthen him. An angel! Did He who was the image of the invisible God, and with whom it was no robbery to be equal with God, need aid from his creatures? So the word of truth states it; but who is competent to explain a fact so mysterious. Reader! ponder well the subject. Angels desire to look into it. 1Pe 1:19<\/span> . surely never, never was there a period in all the annals of mankind, since time began to be numbered, (the cross of Christ excepted, and this was but the close to it) of equal moment with this soul conflict of Christ in the garden of Gethsemane!<\/p>\n<\/p>\n Reader! would you see sin in its true light! This is the mirror. The drowning of the whole world at the flood; the destruction of Sodom by fire; the ten thousand hospitals of mankind; yea, the whole earth considered, as one great, mass of misery; and even hell itself, with its everlasting burnings, all form no equal manifestations of the malignity of sin, compared to Christ bearing the curse and punishment of sin, when in the garden he bore agonies, and on the cross he died, the just for the unjust, to bring his people to God. And, therefore, let my soul, let your soul, yea, let every reflecting soul, think what ultimately must be the everlasting state and condition of every sinner who dies out of Christ, with his sins unpardoned, his soul uncleansed, his spirit unregenerated, and the whole weight and pressure of his iniquity bearing upon his own soul! If Christ was thus brought into such an agony, while bearing only the transgressions of others; what must be the terrors of those who bear their own? If, to use our Lord’s own words, such things were done in the green tree, where there was nothing to give fuel to fire, what shall be done in the dry? where, like combustible matter, it wants but the spark to set the whole in a blaze, to burn forever! Luk 23:31<\/span> .<\/p>\n<\/p>\n I feel constrained to detain the Reader one moment longer over this most solemn passage, just to observe the state of the disciples at this awful crisis. When Jesus, in the midst of his agony, came to them who had been withdrawn from him by some supernatural power, it is said, that he found them steeping for sorrow! And both Matthew and Mark have recorded, that, , at this time this was repeatedly the ease, at Christ’s going from them, and returning to them again. Mat 26:45<\/span>Mat 26:45<\/span> ; Mar 14:40-41<\/span>Mar 14:40-41<\/span> . Reader! observe the expression, sleeping for sorrow! We know full well, that sorrow, deep sorrow, will prevent sleep; but it must be unusual sorrow indeed to induce sleep. But it should seem very plain, that the Apostle’s sleep was a sleep into which they were cast by the powers of hell. Jesus himself said, that this was the hour of the enemies’ triumph, and the powers of darkness; and it, seems more than probable, that Satan had drenched those few faithful servants of the Lord in a stupidity and heaviness to sleep on purpose, that all human comfort should be withdrawn at this awful time from Christ; and Christ left alone to combat in this unparalleled struggle!<\/p>\n 40 And when he was at the place, he said unto them, Pray that ye enter not into temptation. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 40. See Mat 26:41<\/span> ; Mar 14:38<\/span> . <\/p>\n Luk 22:40-46<\/span> . , at the<\/em> place, of usual resort<\/em> , not the place of this memorable scene<\/em> , for it is not Lk.’s purpose to make it specially prominent. Cf.<\/em> Joh 18:2<\/span> , previously described as a across the brook Kedron. : Jesus bids the disciples pray against temptation. In Mt. and Mk. He bids them sit down while He prays. Their concern is to be wholly for themselves.<\/p>\n the place.Gethsemane=oil-press. <\/p>\n Pray. Greek. proseuchomai. App-134. Not the same word as in Luk 22:32. <\/p>\n Luk 22:40. , at the place) The aspect (sight) of the very place excited emotions in Jesus.-[, that ye enter not) Prayers are not merely recommended in general terms as a remedy against temptation; but the material and subject for prayer is indicated by this expression.-V. g.]<\/p>\n Pray: Luk 22:46, Luk 11:4, 1Ch 4:10, Psa 17:5, Psa 19:13, Psa 119:116, Psa 119:117, Psa 119:133, Pro 30:8, Pro 30:9, Mat 6:13, Mat 26:41, Mar 14:38, 2Co 12:7-10, Eph 6:18, Eph 6:19, 1Pe 4:7, 1Pe 5:8, 1Pe 5:9, Rev 3:10 <\/p>\n Reciprocal: Joh 18:1 – he<\/p>\n 0<\/p>\n On this particular occasion there was a special event about to take place, the betrayal of Jesus into the hands of the chief priests and elders.<\/p>\n Luk 22:40. At the place. A well-known place; perhaps already known.by name to readers of the Gospel. Hence the omission of the name.<\/p>\n 22:40 {13} And when he was at the place, he said unto them, Pray that ye enter not into temptation.<\/p>\n (13) Christ has made death acceptable unto us by overcoming for our sake all the horrors of death, which had the curse of God accompanying them.<\/p>\n And when he was at the place, he said unto them, Pray that ye enter not into temptation. 40. he said unto them ] First He left eight of them to sleep under the trees while He withdrew with Peter and James and John, whom He told to watch and pray. Fuente: The Cambridge Bible … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:40”<\/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-25886","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25886","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=25886"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25886\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25886"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25886"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25886"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: Gnomon of the New Testament<\/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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"