John Gill's Bible Commentary
Ver. 41. Watch and pray , etc.] These two are very justly put together. There is, and ought to be, a watching before prayer, and unto it; a watching all opportunities, the most suitable and convenient to perform it; and there is a watching in it, both over our hearts, thoughts, words, and gestures, and after it, for a return of it, and answer to it: the reason of this exhortation follows, that ye enter not into temptation ; not that they might not be tempted at all; for none of the saints have been, or are without temptations; and they are needful for them; and it is the will of God they should be attended with them; and he has made gracious provisions for their help and relief under them; but that they might not enter into them, throw themselves in the way of temptation, be surprised by them at an unawares, fall into them headlong, be immersed in them, fall by them, and be overcome with them, so as to forsake Christ, or to deny him: the spirit indeed is willing, but the flesh is weak : meaning either that the evil spirit Satan was very desirous of having them in his hands; very forward and ready to make the onset upon them; was cheerful, alert, and confident of victory; and was strong, robust, and powerful; and they were but flesh and blood, very weak and infirm, and unequal to the enemy; which is a sense not to be despised, seeing it carries in it a very strong reason why they ought to watch and pray, lest they fall into the temptations of such a powerful adversary; (see Ephesians 6:12 1 Peter 5:8), or else by spirit may be meant the soul, as renewed and regenerated by the spirit of God; particularly the principle of grace in it, which is born of the Spirit, and is called by the same name, and which lusts against the flesh, or corrupt nature: this was willing to watch and pray, and guard against falling into temptations; was willing to abide by Christ, and express its love to him every way; but the flesh, or body, so the Syriac, Arabic, and Ethiopic versions read, is weak and infirm, prone to sleep, indulges ease, and unfit to bear trouble, but ready to sink under it, and is for fleeing from it: and so the words contain our Lords excuse of his disciples in their present circumstances. Munsters Hebrew Gospel reads the words thus, and indeed the spirit is tdqw , watchful, but the flesh is weak. The Ethiopic version after this manner, the spirit desires, and the body is fatigued. The Persic version, contrary both to the letter and sense of the words, renders them, my spirit is firm, but my body is infirm.
Matthew Henry Commentary
Verses 36-46 - He who made atonement for the sins of mankind, submitted himself in garden of suffering, to the will of God, from which man had revolted in a garden of pleasure. Christ took with him into that part of the garde where he suffered his agony, only those who had witnessed his glory in his transfiguration. Those are best prepared to suffer with Christ, wh have by faith beheld his glory. The words used denote the most entir dejection, amazement, anguish, and horror of mind; the state of on surrounded with sorrows, overwhelmed with miseries, and almos swallowed up with terror and dismay. He now began to be sorrowful, an never ceased to be so till he said, It is finished. He prayed that, i possible, the cup might pass from him. But he also showed his perfec readiness to bear the load of his sufferings; he was willing to submi to all for our redemption and salvation. According to this example of Christ, we must drink of the bitterest cup which God puts into ou hands; though nature struggle, it must submit. It should be more ou care to get troubles sanctified, and our hearts satisfied under them than to get them taken away. It is well for us that our salvation is in the hand of One who neither slumbers nor sleeps. All are tempted, but we should be much afraid of entering into temptation. To be secure from this, we should watch and pray, and continually look unto the Lor to hold us up that we may be safe. Doubtless our Lord had a clear an full view of the sufferings he was to endure, yet he spoke with the greatest calmness till this time. Christ was a Surety, who undertook to be answerable for our sins. Accordingly he was made sin for us, an suffered for our sins, the Just for the unjust; and Scripture ascribe his heaviest sufferings to the hand of God. He had full knowledge of the infinite evil of sin, and of the immense extent of that guilt for which he was to atone; with awful views of the Divine justice an holiness, and the punishment deserved by the sins of men, such as n tongue can express, or mind conceive. At the same time, Christ suffere being tempted; probably horrible thoughts were suggested by Satan tha tended to gloom and every dreadful conclusion: these would be the mor hard to bear from his perfect holiness. And did the load of impute guilt so weigh down the soul of Him of whom it is said, He upholdet all things by the word of his power? into what misery then must thos sink whose sins are left upon their own heads! How will those escap who neglect so great salvation?
Greek Textus Receptus
γρηγορειτε 1127 5720 V-PAM-2P και 2532 CONJ προσευχεσθε 4336 5737 V-PNM-2P ινα 2443 CONJ μη 3361 PRT-N εισελθητε 1525 5632 V-2AAS-2P εις 1519 PREP πειρασμον 3986 N-ASM το 3588 T-NSN μεν 3303 PRT πνευμα 4151 N-NSN προθυμον 4289 A-NSN η 3588 T-NSF δε 1161 CONJ σαρξ 4561 N-NSF ασθενης 772 A-NSF
Robertson's NT Word Studies
26:41 {Watch and pray} (gregoreite kai proseucesqe). Jesus repeats the command of verse #38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just qen. He did not wish qen to enter such temptation (peirasmon, here in this sense, not mere trial). Thus we are to understand the prayer in #Mt 6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. {Spirit} (pneuma) here is the moral life (intellect, will, emotions) as opposed to the flesh (cf. #Isa 31:3; Ro 7:25). {Except I drink it} (ean me auto pi"). Condition of the third class undetermined, but with likelihood of determination, whereas {if this cannot pass away} (ei ou dunatai touto parelthein) is first-class condition, determined as fulfilled, assumed to be true. this delicate distinction accurately presents the real attitude of Jesus towards this subtle temptation.
