Matthew 26:40

Mat_26:40-45

Watch and pray, that ye enter not into temptation

Christian caution

Who sleeps by a magazine of gunpowder needs to take care even of sparks.

Who walks on ice, let him not go star-gazing, but look to his feet, and take care of falling. Watch and pray, that ye enter not into temptation, is a warning which no good man should disregard. (Sunday Teachers Treasury.)

Watching unto prayer

When an archer shoots his arrow at a mark, he likes to go and see whether he has hit it, or how near he has come to it. When you have written and sent off a letter to a friend, you expect some day that the postman will be knocking at the door with an answer. When a child asks his father for something, he looks in his face, even before he speaks, to see if he is pleased, and reads acceptance in his eyes. But it is to be greatly feared that many people feel, when their prayers are over, as if they had quite done with them; their only concern was to get them said. An old heathen poet speaks of Jupiter throwing certain prayers to the winds-dispersing them in empty air. It is sad to think that we so often do that for ourselves. What would you think of a man who had written and folded and sealed and addressed a letter flinging it out into the street, and thinking no more about it? Sailors in foundering ships sometimes commit notes in sealed bottles to the waves, for the chance of their being some day washed on some shore. Sir John Franklins companions among the snows, and Captain Allen Gardiner dying of hunger in his cave, wrote words they could not be sure any one would ever read. But we do not need to think of our prayers as random messages. We should therefore look for reply to them, and watch to get it. (Dr. Edmond.)

How to treat temptation

A sentinel posted on the walls, when he discerns a hostile party advancing, does not attempt to make head against them himself, but informs his commanding officer of the enemys approach, and leaves him to take the proper measure against the foe. So the Christian does not attempt to fight temptation in his own strength. His watchfulness lies in observing its approach, and in telling God of it by prayer. (W. Mason.)

Watch and pray-danger lurking in trifles

Not only (says Manton) do great sins ruin the soul, but lesser faults will do the same. Dallying with temptation leads to sad consequences. Caesar was killed with bodkins. A dagger aimed at the heart will give as deadly a wound as a huge two-handed sword, and a little sin unrepented of will be as fatal as a gross transgression. Brutus and Cassius and the rest of the conspirators could not have more surely ended Caesars life with spears than they did with daggers. Death can hide in a drop, and ride in a breath of air. Our greatest dangers lie hidden in little things. Milton represents thousands of evil spirits as crowded into one hall; and truly the least sin may be a very pandemonium, in which a host of evils may be concealed-a populous hive of mischiefs, each one storing death. Believer, though thou be a little Caesar in thine own sphere, beware of the bodkins of thine enemies. Watch and pray, lest thou fall by little and little. Lord, save me from sins which call themselves little. (C. H. Spurgeon.)

All sins dangerous

All consciences, like all stomachs, are not alike. How many do we see digest those sins with ease, which others cannot get down with struggling. One strains at a gnat, while another swallows a camel. He that will keep clear of great sins must make conscience of all. I will think no sin little, because the least endangers my soul; and it is all one whether I sell my Saviour for thirty pence with Judas, or for half I am worth with Ananias; whether I go to hell for one sin, or for many. (Bishop Henshaw.)

Conflict of flesh and spirit

Anselm, Archbishop of Canterbury, as he was passing on the way, espied a boy with a bird tied in a string to a stone; the bird was still taking wing to fly away, but the sterne kept her down. The holy man made good use of this sight, and, bursting into tears, said, Even so it is betwixt the flesh and the spirit; the spirit is willing to mount upwards in heavenly thoughts and contemplation, but the flesh keeps it down, and, if possible, would not admit of the least thought of heaven. (Spencer.)

Conflict of the spirit with the flesh

Man is a trinity consisting of body, soul, and spirit. The word soul, in the language of Scripture, is not used in its modem significance. It stands for that part of our nature which we have in common with the brutes that perish. The spirit likewise in the language of both Old and New Testaments stands for that intelligent nature in man which the brutes have not. The spirit is the seat of the will, for it is written, the spirit is willing. The spirit is the perceptive and reflective faculty in man, for no man knoweth the things of a man, save the spirit of man that is in him. The text suggests to us that though the spirit of man be illumined by the Spirit of God, the weakness of the flesh may bear him down. The word flesh, in scriptural language, means something quite different from body. It points to the nature of man as endowed with all its wondrous adaptations to the world in which he lives, which adaptations indeed supply his strongest temptation to forget God. Satan goeth about with muffled feet, seeking whom he may devour. As in the natural world there are subtle influences at work, in the power of electricity for example, which we can measure but cannot see, so there are angels bad as well as good, the one ministering to that minding of the flesh which is death, the others to that minding of the spirit which is life and peace. Heavenly influences begin with the spirit, affect the lower or soulish nature, and through it regulate the actions of the body. (J. G. Pilkington.)

Sleep on now, etc.

Luther reads the words indicatively, and by way of question, thus: Ah! do ye now sleep and take your rest? Will ye, with Solomons drunkard, sleep upon a mast-pole? take a nap upon a weathercock? Thus this heavenly Eagle, though loving His young ones dearly, yet pricks and beats them out of the nest. The best (as bees) are killed with the honey of flattery, but quickened with the vinegar of reproof. (John Trapp.)

The willing spirit and the weak flesh

I. A characteristic of the Christian-a willing spirit.

1. This is true of every one of Christs real disciples on earth.

2. We must set no bounds to the degree of the Christians willingness.

3. Christ constantly tested it. Sell all that thou hast.

II. The Christians infirmity. The flesh is weak.

1. True in prayer.

2. True in Bible reading.

3. True in Christian effort.

4. True in our losses and afflictions.

5. We must expect to experience more and more of this weakness of our mortal nature as life progresses.

III. The compassion of our lord for the Christian under his infirmity. Rebuke is soon followed by compassion. He was now overwhelmed with misery; but suffering did not make Him selfish.

IV. The conduct we are to pursue under our infirmities. Are we to allow the weak flesh to do as it will? We are to watch and pray. (C. Bradley.)

The sentinel and the arsenal

I. The Christian is a sentinel; his captain is Christ; and the word of command is watch

1. To be watchful implies wakefulness.

2. Watchfulness implies discrimination. A sentinel must distinguish between an enemy and a friend.

3. A sentinel will scrutinize and test the character.

II. It is not sufficient to engage a sentinel to watch agaonst the invasion of the foe: nor is it enough that he be faithful, and give the signal of alarm when needed. The arsenal is necessary; without this the sentinel would be weak and useless. But in Me is thy help found.

III. The inseparable relation of watchfulness and prayer. Thus are we saved from entering into temptation, since where a man is fully in it, there is an end of watching, and an indisposition to pray. (G. H. Jackson.)

Watching with Christ

I shall not follow this history further, except to develop this single fact-the need which our God has of our affection, and our sympathy, and our presence with Him. I know not how it is with you, but it is just this that makes me love God. It is just this need of being loved in God, and just this sense of loneliness without it, that calls forth my affection for Him. Power may be venerable, and wisdom may be admirable; but only affection is lovable. It is a marvel, if it be true-and blessed be God, it is true-that while we can do nothing to the Divine stature, and while we can do nothing to the Divine wisdom, it is in the power of a heart that knows how to love, to do much for the Divine happiness. For we are not to say that God is perfect in the sense that He can never feel any more. That is carrying philosophy to insanity. Every heart that loves God makes Him experience a Divine gladness. Every soul that lifts itself up into the presence of God with adoration of love makes Him happier. And now, further, is there not a relationship of this scene to our relations in this life, and to our experiences? Is Christ still upon earth in any such sense that it may be said that we are watching with Him here? I remark, that Christs life is going on in this world; that it is developing here, I had almost said in some respects more wonderful/y, than in heaven itself. In other words, the next representation is, that Christ has mingled His spirit with the hearts of the race; that by His life and example He is teaching men. And, above all, by His spiritual influences, Christ is germinating in the race His own nature, and is bound to carry the race above its animal conditions, and into the transcendent sphere where He Himself is. Wherever, then, in all the earth, there are those who need guidance; wherever there are those who need instruction; wherever there are those who are seeking the upward way, and looking about for some one to guide them-there the Saviour is with them. He, then, is watching with Christ, if these be truths, who watches with the Saviour in his earthly ministrations. Those who are in the midst of the glare and growth of material things in this life, and identify themselves, notwithstanding, with the interior, with the spiritual, with the religious affairs of men, may fitly be said to be watching with Christ. Still further, those especially who are watching as Christ taught that we should watch, are those who watch for the souls of men, and not for Christ alone. A man can watch with Christ in his own experiences, as well as in the experiences of others. (H. W. Beecher.)

Watchfulness and prayer

As all war is to be carried on partly by our own strength and partly by that of allies and auxiliaries called in to our aid and assistance, so in this Christian warfare the things which properly answer those two are watchfulness and prayer: forasmuch as by watchfulness we exert and employ our own strength, and by prayer we engage Gods; and if ever victory and success attend us in these encounters, these two must join forces, heaven and earth must be confederate, and where they are so, the devil himself, as strong as he is, and as invincible a monarch as he would be thought to be, may yet be forced to go off with a pluribus impar, and to quit the field with a frustration and a battle. (R. South, D. D.)

Watching

I. Imports a strong, lively, abiding sense and persuasion of the exceeding greatness of the evil, which we watch and contend against.

II. Imports a diligent consideration and survey of our own strengths and weaknesses compared with those of our enemy.

III. Watchfulness implies a close and thorough consideration of the several ways by which temptation has at any time actually prevailed either upon ourselves or others.

1. For himself. Every man should know the plagues of his own heart, and what false steps he has made in the several turns and periods of his Christian course, by what means he fell, and upon what rocks he split.

2. Let the watchful Christian carry his eye from himself to others, and observe with what trick and artifice the tempter has practised upon them.

IV. Watchfulness implies a continual, actual intention of mind upon the high concern and danger which is before us, in opposition to sloth, idleness, and remissness.

V. Watching implies a constant and severe temperance in opposition to all the jollities of revelling and intemperance. (R. South, D. D.)

Prayer in time of temptation

It is not in the power of man to secure or defend himself against temptation, something above him must do it for him, as well as very often by him; and prayer is that blessed messenger between heaven and earth, holding a correspondence with both worlds, and by a happy intercourse and sure conveyance carrying up the necessities of the one, and bringing down the bounties of the other. To render prayer prevalent and effectual, there are required to it these two qualifications:

1. Fervency or importunity.

2. Constancy or perseverance. Men too often divide between watching and prayer, and so use and rely upon these duties separately, which can do nothing but in conjunction. For watchfulness without prayer is presumption, and prayer without watchfulness is a mockery. By the first a man invades Gods part in this great work, and by the latter he neglects his own. Prayer not assisted by practice is laziness, and contradicted by practice is hypocrisy; it is indeed of mighty force and use within its proper compass, but it was never designed to supply the room of watchfulness, or to make wish stand in the stead of endeavour. (R. South, D. D.)

Preparing for temptation

Wise combatants will measure swords before they engage. And a discreet person will learn his own weaknesses rather by self-reflection than by experience. For to know ones self weak only by being conquered, is doubtless the worst sort of conviction. (R. South, D. D.)

Danger of sleep in times of temptation

Another instance I have met with in story of a certain general, who going about his camp in the night, and finding the watch fast asleep upon the ground, nails him down to the place where he lay with his own sword, using this expression withal, I found him dead, and I left him so. (R. South, D. D.)

Lip-devotion

Lip-devotion will not serve the turn. It undervalues the very things it prays for. It is indeed the begging of a denial, and shall certainly be answered in what it begs. (R. South, D. D.)

Spirit willing, flesh weak

I. Give an explication of the words.

II. Show that our present state is imperfect, and there will always be defects-defects in our spiritual frame, defects in our obedience, defects in our approaches to God in our religious duties.

III. If the spirit be willing, and our infirmities are truly lamented and we watch and pray against them, God will graciously accept us, approve of our sincere desires and endeavours, and pardon our failings.

IV. That this grace of God and the Redeemer is matter of great comfort to the sincere Christian, a support to him under a sense of his weakness and unworthiness, and an encouragement to engage in solemn duties, particularly in the celebration of the ordinance of the Lords Supper, with readiness and cheerfulness, and without amazing, distracting dread and terror. (John Whitty.)

Prayer

I. Explain the nature of prayer, and set it in its true light, by stripping it of all foreign and superfluous circumstances. In order to understand the nature of prayer, let us take notice that the inward acts of mind and heart exerted in it, from which the outward expressions should flow, and by which they should be animated, are principally these three following:

1. A lively and intimate persuasion that we are utterly insufficient for our own happiness, and that we depend upon our Maker for all we possess here or hope to enjoy hereafter.

2. The second act of the soul exerted in prayer, is the lifting it up with the utmost ardour to that greatest and best of beings who brought us into life, and assigned us our station in it.

3. The third act of mind is a firm belief and assured trust in that God to whom we pray, and on whom we depend.

II. Vindicate prayer from the objections commonly urged against it.

1. That an omniscient God already knows what we want before we ask it. Answer: The real design of prayer is, in the first place, to express, under a lively impression of the presence of God, the sense we have of our dependence upon Him: and, in the second place, to express our earnest desires of having all those sentiments and pious dispositions which it is proper for us to entertain and cultivate.

2. That since God is infinite in goodness, He is always disposed to bestow on His creatures whatever is proper for them, and, since He is infinite in wisdom, He will always choose the fittest times and best manner of bestowing. Answer: Prayer is not designed to move the affections of God, it works its effect on us, as it contributes to change the temper of our minds.

3. Prayer can be of no importance, for all things are already fixed by an unalterable decree of God. Answer: None ever maintained that God hath determined events to happen without any means, and prayers are the proper means of obtaining spiritual blessings.

III. The advantages which arise from the sincere and steadfast performance of this duty.

1. As a break in our worldly life.

2. As inspiring us with the love, and animating us to the practice, of every virtue.

3. Putting us into the best frame and situation of mind for receiving the influences of heavenly light and grace.

4. Raising the human soul to an uncommon pitch of grandeur and elevation.

5. Giving a wonderful strength and firmness to the soul which is under the full power and influence of it. Since, then, prayer is a reasonable thing in itself, it must be both our duty and our interest to continue instant in it. (W. Leechman.)

Entering into temptation

To tempt is in general no more than to try, and a state of temptation is a state of trial; to pray therefore that we may not be put into a state of temptation, is to pray ourselves out of this world, which was designed by God for a state of trial in order to another world. Therefore, when we pray not to be led into temptation, the meaning is, that God by His wise providence would keep us from such trials as, according to the ordinary measures of grace, we should hardly be able to withstand. For, although it be possible for those to whom God gives extraordinary assistance, not only to resist the temptation, but to triumph over it, and to shake off temptations as St. Paul did the viper from his hand, yet, considering the frailty of human nature, and that God is not obliged to give assistance in difficult cases, it is a wise and becoming petition for us to our heavenly Father, that He would not lead us in this manner into temptation. (E. Stillingfleet.)

The attractions of two worlds

It is the love of this world, that is, of the riches and honours of it, which make the sins of ambition and covetousness so plausible and prevailing among those who profess to believe another world. Their souls are like a piece of iron between two loadstones of an unequal magnitude and distance; the one is far greater, and hath more force in itself to attract, but it is placed at a far greater distance; the other is much less, but very near, and therefore may more powerfully draw, than that which is more forcible but farther off. (E. Stillingfleet.)

Importance of resolution,

One of the best means in the world to withstand temptations to sin, because-

1. It keeps the mind steady and fixed, and therefore ready to resist the temptation when it comes.

2. Because it takes off the false colours and appearances of things; for everything may be represented plausibly to an irresolute mind. (E. Stillingfleet.)

Sins of will and sins of infirmity

By what certain rules may we proceed to judge what sins are wilful and presumptuous, and what are sins of infirmity, or such as come from the weakness of the flesh. We have two ways to judge by.

1. From the nature of moral actions.

2. From the Scriptures, declaring what sins are inconsistent with the state of salvation.

For there are two sorts of infirmities:

1. Such as belong to particular actions.

2. Such as belong to our state and condition.

There are three things which do very much alter and discriminate the nature of moral actions.

1. The choice and consent of the will.

2. The time and deliberation about it.

3. The manner of committing it. (E. Stillingfleet.)

What is watchfulness?

It is a constant care of ourselves and actions. We walk as it were upon precipices, and therefore had need to look to our standing, when we see persons falling on every side. (E. Stillingfleet.)

The defence of prayer

Prayer, when duly performed, not only diverts, and raises, and composes the mind, and so breaks the force of a present temptation, hut when a close siege is laid, it keeps the passage open for supplies from heaven, and brings down those supports which may enable us to endure. (E. Stillingfleet.)

Sins of infirmity

I. What is the scripture sense of infirmity?

1. The state of human nature is such as to be liable to many pains, diseases, and at last to death. In this sense Christ is said to bear our infirmities, being by the law of His nature subject to the like weakness-hunger, thirst, sleep, dread of pain.

2. Men are not more weak in their bodies than in their minds, nor more exposed to bodily pains than to the impressions of sin, which is our spiritual disease.

3. Next to this general sense of infirmity comes the particular infirmities included in it. It is urged in defence that these passions are natural; also that they are inherent. That a natural passion has the same author with nature, and belongs to us as we are men, therefore not to be avoided. None of these have infirmity enough to be an excuse for sin.

II. What sort of sins they are which will admit of an excuse because of the infirmity from which they proceed. There is an imperfection in the obedience of the best of men-coldness in devotion, wandering thoughts, which is a weakness to be forgiven. The one way to entitle us to the plea is by endeavouring sincerely and universally to obey the will of God. (T. Sherlock, D. D.)

The disciples in Gethsemane

I. The need of rebuke.

II. The method of Christ; rebuke is tempered and limited. The flesh is to be rebuked for its weakness, the spirit commended and strengthened for its willingness. Had Christ been of the spirit of some He would have allowed no such palliation of their weakness. How Christ put His knowledge of man into the other side of the balance-He knew what was in man. Imagine the disappointment with which the disciples awoke to find that their firm resolves had vanished. These words of Christ show rather His intense appreciativeness of all the concealed willingness of men than any desire to set their failure in aggravated form. He used His knowledge for their help, not hurt. He sees the redeeming brightness. Foster willingness of spirit.

III. Lastly, what a strengthened and rightly directed will can do; how it can rise above the flesh. We see it in worldly pursuits. How eagerly a man will pursue an idea when it masters his will. The ideal religious life is just a new ambition with Divine help to reach it. (C. J. Proctor.)

Temptation

I. The sources of temptation.

1. Temperament and disposition.

2. The circumstances with which a man is surrounded and the training under which he has been brought up.

II. Passing from the sources of temptation, let me speak of the necessity of watching against it.

1. One reason is our ignorance of self.

2. Watchfulness is needed because the trial of mans character is life-long.

3. Watchfulness of spirit will effect much, but it will be greatly helped if combined with a spirit of devotion. It gives him strength which in one sense is his own, but in a truer and higher sense is not his own. A sense of religious responsibility to God strengthens the sense of right against wrong. When he is resisting temptation he is not fighting singlehanded, but has the eternal law and will of God on his side. In every encounter it helps a man mightily to know that he is not single. (A. Watson, D. D.)

Watch our strength

Men may be on their guard against their infirmities, but unwary where they deem themselves strong. And just as every reader of history is familiar with stories which tell how fortresses and castles were taken by the enemy, not on their weak and well-guarded side, but on the side where they were deemed impregnable, and where watching was thought useless, so has it been a thousand times in the history of the human mind and life. The faithful Abraham fell into distrust; the meek Moses was ruffled in spirit; the wise Solomon was overreached by acts which he might have withstood; the courageous Peter, even when warned by Christ, was drawn into an act of cowardice. So we often see it in common life. We see the man of strong understanding thrown off his guard, and doing foolish things; the man of integrity, by some impulse, turned aside from the straight path. (A. Watson, D. D.)

Christian vigilance

I. To show the importance of and necessity of Christian vigilance. From-

1. The commands and exhortations of Scripture.

2. The deceitfulness and depravity of the human heart. The illusions it practices on itself. Like an ingenious advocate whose object is to colour and recommend a bad cause, it employs the most deceitful sophistry; and sin is artfully pleaded for on the various grounds of constitution, custom, expediency, and necessity.

3. The temptations to which we are exposed.

(1) The temptations of the world.

(2) Satan.

4. The sins into which many of the people of God have fallen through its neglect. Noah, David, Hezekiah, and Peter. No dependence can be placed in elevated station, piety, or experience. Adam fell when all was beautiful.

5. Review your own experience and see the need for vigilance.

II. The nature of the duty enjoined.

1. A deep and abiding conviction of danger.

2. A diligent use of appointed means. Avoid all occasions of sin; watch the beginnings of sin; watch your besetting sin; watch your thoughts; watch your company; watch your pursuits; watch in dependence upon God.

III. The persons on whom this duty ought especially to be enforced.

1. To ministers and all who occupy official stations in the Church of God.

2. It applies to the aged. They are not beyond the reach of temptation.

3. It applies to the young.

4. It applies to heads of families.

IV. To enforce the observance of this duty.

1. Think of the salvation of the soul.

2. Think of the consequences resulting from the neglect of this duty.

3. Think of the glory of God. (T. H. Walker.)

Watch the occasions of sin

Avoid all occasions of sin. Boston justly remarks, that, as one who carries gunpowder would not wish to be where sparks are flying, lest he should be destroyed; so should we carefully avoid such places and company as may lead into sin. (T. H. Walker.)

Watch the beginnings of sin

All sin proceeds by rapid and beguiling steps; and when its influence is once yielded to, who can determine all the possible declinations from rectitude which may afterwards follow? In its first approach it may seem altogether harmless; it may be nothing more than thought. The spark may seem to be harmless; but it shall enkindle a conflagration that shall resist, by its violence, the united wisdom and power of man. The shell may seem to be insignificant, but it contains a substance which, when matured, shall be a serpent in the path, or adder by the way, that biteth the horses heel, so that the rider thereof falleth backward. The rill that steals silently over the sod may appear trivial; but it shall multiply its waters, until it mocks the man who shall say, Here shall thy proud waves be stayed. (T. H. Walker.)

Christs consideration for the weakness of His followers

Applying the subject to ourselves.

I. Is the spirit willing? Are we willing, in the sense of being resolved, and bent upon doing Gods will, following after holiness, and showing sympathy with Christ by bearing the cross for His sake? Yet-

II. The flesh may be weak.

1. In religious exercises.

2. In the tasks and duties of our Christian life.

3. Most of all in suffering and trial.

III. The comfort and use of Christs gracious saying to us in such times as these.

1. It is a word of kind apology.

2. There is a tone of warning in it.

3. Our duty therefore is to do our utmost to keep awake and to maintain communion with our Lord. Watch and pray.

IV. Look forward to a better life. (T. G. Herren.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 26:40. And he cometh unto the disciples — Unto the three from whom he had withdrawn himself a little way; and findeth them asleep — Notwithstanding the distress they saw him in, and the strict command that he had given them to watch. It seems a supernatural heaviness had fallen upon them. And saith unto Peter, What, could ye not watch with me one hour? — According to Mark, (who must be considered as peculiarly accurate in what relates to Peter, his gospel having been revised by that apostle,) Christ addressed himself especially to Peter, saying, Simon, sleepest thou? couldst not thou watch one hour? — Thou, who so lately boastedst of thy courage and constancy in my service, couldst thou not keep thyself awake for one hour, when I was in such an agony? Doubtless, however, Jesus also addressed the others, as Matthew signifies. As if he had said, And you, who were so ready to join with Peter in the same profession, could neither of you be mindful of me? and in this time of my extreme distress, could none of you perform your resolution, so as to watch one single hour with me? Watch and pray — As I must again exhort you with the greatest earnestness; that ye enter not into temptation — That ye do not yield to and fall by that dangerous temptation which is now approaching, and of which I so lately gave you notice. The spirit indeed is willing — You, in spirit, are ready to express the dutiful regard that you have for me, and I know your resolutions of adhering to me are very sincere; but the flesh — Your nature; is weak — As your present experience may convince you. How gentle a rebuke was this, and how kind an apology! especially at this time, when our Lord’s own mind was so weighed down with sorrow.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 26:40. Εὑρίσκει καθεύδοντας, findeth them asleep) The disciples should have been differently prepared. In this sleep they forgot the promise which they had made in the thirty-fifth verse.—τῷ Πέτρῳ, to Peter) referring to Mat 26:35. Although Peter had heard that he was about to fall, he is nevertheless commanded to watch and pray.—οὕτως οὐκ ἰσχύσατε, have you proved so utterly incapable?[1150]) You who promised such great things! This is too great weakness; see Mat 26:41.—μίαν, one) Jesus therefore frequently watched alone for a long time together.—γρηγορῆσαι, to watch) Prayers would gush forth spontaneously, if they watched; see the following verse.

[1150] E. V. What? could ye not?—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_26:40. The fact that the disciples slept, and that these disciples did so in circumstances such as the present, and that all three gave way, and that their sleep proved to be of so overpowering a character, is, notwithstanding Lukes explanation that it was ἀπὸ τῆς λύπης; (Mat_22:45), a psychological mystery, although, after utterances of Jesus so manifestly authentic as those of Mat_26:40; Mat_26:45, the statement that they did sleep is not to be regarded as unhistorical, but is to be taken as implying that Jesus had spent a considerable time in prayer, and that the disciples, in consequence of their deep mental exhaustion, found it impossible to keep awake.

καί] three times; the narrative is characterized by a simple pathos.

τῷ Πέτρῳ] to him He addressed words that were equally applicable to them all; but then it was he who a little ago had surpassed all the others in so boldly declaring how much he was prepared to do for his Master, Mat_26:33; Mat_26:35.

οὕτως] siccine, thus, uttered with painful surprise, is to be taken in connection with what follows, without inserting a separate mark of interrogation (in opposition to Euthymius Zigabenus and Beza). Comp. 1Co_6:5.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 26:40 . ἔρχεται : not necessarily immediately after uttering the foregoing prayer. Jesus may have lain on the ground for a considerable time silent. τῷ Πέτρῳ : all three were asleep, but the reproach was most fitly addressed to Peter, the would-be valiant and loyal disciple. οὕτως : Euthy. puts a mark of interrogation after this word, whereby we get this sense: So? Is this what it has come to? You were not able to watch with me one hour! A spirited rendering in consonance with Mark’s version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

An example of the carelessness of man.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 40. He - saith unto Peter] He addressed himself more particularly to this apostle, because of the profession he had made, Mt 26:33; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch ONE hour?"

Instead of ουκ ισχυσατε, could YE not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read ουκ ισχυσας, couldst THOU not - referring the reproach immediately to Peter, who had made the promises mentioned before.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) He cometh unto the disciples.—Perhaps to both the groups—first of the three and then of the eight. All were alike sleeping—as St. Luke characteristically adds, “sleeping for sorrow.”

What, could ye not watch . . .?—Literally, Were ye thus unable to watch? St. Mark (Mar_14:37) individualises the words—“Simon, sleepest thou?” He had boasted of his readiness to do great things. He could not so much as rouse himself to watch for one hour. The last word may be fairly taken as partly measuring the time that had passed since their Master had left them. As the words are reported we must believe that the disciples were just so far roused as to hear them, and that they sank back powerless into slumber.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. saith unto Peter, What, could ye not watch] Note that the verb is in the plural. As Peter took the lead in the promise of devotion, Jesus singles him out for rebuke. St Mark has “Simon (the name of the old life), sleepest thou? Couldest not thou watch one hour?”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Watch and pray,.... 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 Eph 6:12, 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 Lord's excuse of his disciples in their present circumstances. Munster's Hebrew Gospel reads the words thus, and "indeed the spirit is 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".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

Ver. 40. And he cometh unto the disciples] They were his care in the midst of his agony. So was Peter, upon whom he found time to look back when he stood to answer for his life. So was the penitent thief, whose prayer Christ answered, even when he hung upon the tree, and was paying dear for his redemption. Our High Priest bears the names of all his people on his shoulders and on his breast, so that he cannot be unmindful of them. Behold he hath graven them upon the palms of his hands, their walls are continually before him, Isa 49:16, he loveth to look upon the houses where they dwell.

And findeth them asleep] When he should have found them at prayer for him. Prayer is the creature of the Holy Ghost; and unless he hold up men’s eyes therewhile, even Peter, James, and John will fall asleep in prayer, and put up yawning petitions to God.

And saith unto Peter] Who had promised so much forwardness, and stood in so great a danger above the rest, Luk 22:31-33. For Satan earnestly desired to deal with him (εξητησατο); he challenged Peter forth, as Goliath called for one to combat with. And was it for them to sleep then; or, with Agrippa’s dormouse, not to awake till boiled in lead?

What? could ye not watch with. me, &c.] How then will ye do to die with me, as erst ye promised me? If the footman have wearied you, "how will ye contend with horses?" Jer 12:5. If you cannot endure words, how will you endure wounds? If ye cannot strive against sin, how will ye resist unto blood? Heb 12:4. If ye cannot burn your finger with Bilney, your right hand with Cranmer, how will you bear the burning of your whole body? Alice Coberly, being piteously burnt in the hand by the keeper’s wife, with a hot key which she cunningly sent her to fetch, revoked.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Mark hath the same, Mar 14:37,38. Luke hath nothing of our Saviour’s going the second or third time, but hath some other passages, which we shall consider by and by; and telleth us but once of his finding the disciples asleep, which we shall also take notice of in their order. Whether Christ came this first time only to Peter, and James, and John, whom he had left nearer to him, or to the other eight, left at a farther distance, I cannot determine, but think the first most probable. He

saith unto Peter, and so to James and John,

What, could ye not watch with me one hour? You, Peter, that even now wert so resolute for me; and you, James and John, that told me, you could drink of the cup whereof I drank, and be baptized with the baptism I should be baptized with; what, do you faint the first time?

Watch and pray, that you enter not into temptation. Here he calls them to a greater watching, spiritual watching, in opposition to security, that they might not fall under their temptations. By watching, he directeth them to the use of such means as were within their power to use; by adding

pray, he lets them know, that it was not in their power to stand without God’s help and assistance, which must be obtained by prayer, and upon their praying should not be denied them.

The spirit indeed is willing, but the flesh is weak: the spirit, sanctified by Divine grace, is resolved with constancy to perform its duty; but the flesh, the sensitive part, is apt to faint and fall away when terrible temptations assault us: therefore you should earnestly pray for supernatural strength, and be vigilant, lest you be surprised and overcome by them. The words also may have an immediate respect to their being overtaken with sleep in this hour of Christ’s summons, though they resolved affectionately to attend him and cleave to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

40. Findeth them asleep — Luke says they were asleep for sorrow. It seems as if the air of that night were dense with fearful, supernatural influences, weighing them down with stupor. It was as though a deadly vapour from the bottomless pit steeped their spirits. Watch with me one hour — There is, doubtless, rebuke in this question: but it is, we think, uttered more with the purpose of marking for us the fact that the pressure under which Jesus struggled was, even in its proximity, too much for them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He cometh unto the disciples. He rose from prayer and returned to his three apostles, seeking their sympathy and the comfort of their presence in his lonely desolation. Findeth them asleep; sleeping. The comfort which his man"s nature craved was denied him. St. Luke, the physician, says that the disciples were "sleeping for sorrow." Some great mental shock, some poignant distress, often produces a bodily stupor and sleep; but this is scarcely a valid excuse for such insensibility at this terrible crisis, especially as the Lord had urged them to watch (ver. 38). They had had a very trying day; Peter and John had undergone much bodily fatigue in preparing the last Supper; they were all weary, full of grief, and weighed down by foreboding; it was no wonder that they succumbed to these influences, though we might have expected that such as they would have risen superior to them. "The simple law, that extraordinary tension raises the highly developed spiritual life, while it stupefies the less developed, finds here its strongest illustration in the almost absolute contrast of spiritual watchfulness and sleep" (Lange). Saith unto Peter. Peter had been most forward in profession (vers. 33, 35); so Christ addresses him first. The other two, James and John, bad boldly asserted that they were able to drink of Christ"s cup of suffering; (Mat_20:22) so they are included in the tender reproach. What (outwv), could ye not watch with me? So, could ye not, etc.? Is it so that? Are ye unable to do even this little thing for me? Truly a pathetic reproof! One hour. It may be that this first stage of the agony had lasted for an hour, but the term is more probably indefinite; or it may refer to the whole time of trial.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

40. Findeth them asleep. Peter, James and John, soldiers placed on duty in an hour of dreadful peril and bidden to watch. Luke says they were sleeping from sorrow. Great sorrow stupefies. Dr. Rush says that criminals usually sleep soundly the night before execution.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

40. οὐκ ἰσχύσατε; Had you not the ἰσχύς—the physical strength to watch? This was an instance of failing to serve God with their strength (ἐξ ὅλης τῆς ἰσχύος, Mar 12:30). ἰσχύω, not a mere synonym of δύναμαι, seems always to retain some sense of physical power, cp. οἱ ἰσχύοντες, ch. Mat 9:12; ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης, ch. Mat 8:28; σκάπτειν οὐκ ἰσχύω, Luk 16:3, ‘am not strong enough to dig.’

Note that the verb is in the plural. As Peter took the lead in the promise of devotion, Jesus by naming him singles him out for rebuke. St Mark has ‘Simon (the name of the old life), sleepest thou? Couldest not thou watch one hour?’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40.] Mark agrees, except in relating the beginning of the address in the singular—no doubt accurately—for it was Peter (Simon, der hier kein Petrus mar. Stier), who had pledged himself to go with Him to prison and death.

οὕτως] see reff., ‘adeo:’—it implies their utter inability, as shewn by their present state of slumber. Are ye so entirely unable, &c.

μίαν ὥραν need not imply that our Lord had been absent a whole hour:—if it is to be taken in any close meaning, it would be that the whole trial would last about that time. But most likely it is in allusion to the time of our Lord’s trial, so often called by that name.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 40. And He cometh to the disciples, and findeth them sleeping, and saith to Peter, Could you not thus watch with Me one hour?] Mk. has: “And He eometh and findeth them sleeping, and saith to Peter, Simon, dost thou sleep? Couldest thou not watch one hour?”—ἔρχεται—εὑρίσκει] Mt. retains the historic present contrary to his habit; cf. v. 36. Lk. also adds πρὸς τοὺς μαθητάς.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

What! It is hardly possible to convey the exact force of the Greek outwv, thus or so. The idea is, "are ye thus unable, or so utterly unable to watch?"

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.