Matthew 26:38 Kommentar

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

And he went a little further,.... Luke says, Luk 22:41, "about a stone's cast", about fifty or sixty feet from the place where they were, and fell on his face, and prayed; partly to show his great reverence of God, the sword of whose justice was awaked against him, the terrors of whose law were set in array before him, and whose wrath was pouring down upon him; and partly to signify how much his soul was depressed, how low he was brought, and in what distress and anguish of spirit he was, that he was not able to lift up his head, and look up. This was a prayer gesture used when a person was in the utmost perplexity. The account the Jews give of it, is this (g), , "when they fall upon their faces", they do not stretch out their hands and their feet, but incline on their sides. This was not to be done by any person, or at any time; the rules are these (h): "no man is accounted fit , "to fall upon his face", but he that knows in himself that he is righteous, as Joshua; but he inclines his face a little, and does not bow it down to the floor; and it is lawful for a man to pray in one place, and to "fall upon his face" in another: it is a custom that reaches throughout all Israel, that there is no falling upon the face on a sabbath day, nor on feast days, nor on the beginning of the year, nor on the beginning of the month, nor on the feast of dedication, nor on the days of "purim", nor at the time of the meat offering of the eves of the sabbath days, and good days, nor at the evening prayer for every day; and there are private persons that fall upon their faces at the evening prayer, and on the day of atonement only: they fall upon their faces because it is a time of supplication, request, and fasting. Saying, O my father; or, as in Mark, "Abba, Father", Mar 14:36; "Abba" being the Syriac word he used, and signifies, "my father"; and the other word is added for explanation's sake, and to denote the vehemency of his mind, and fervour of spirit in prayer. Christ prayed in the same manner he taught his disciples to pray, saying, "our Father"; and as all his children pray under the influence of the spirit of adoption, whereby they cry "Abba, Father". God is the Father of Christ, not as man, for as such he was without father, being the seed of the woman, and made of a woman, without man; nor by creation, as he is the Father of spirits, of angels, and the souls of men, of Adam, and all mankind; nor by adoption, as he is the Father of all the chosen, redeemed, and regenerated ones; but by nature, he being the only begotten of the Father, in a manner inconceivable and inexpressible by us. Christ now addresses him in prayer in his human nature, as standing in this relation to him as the Son of God, both to express his reverence of him, and what freedom and boldness he might use with him; what confidence he might put in him; and what expectation he might have of being heard and regarded by him; and what submission and resignation of will was due from himself unto him, If it be possible, let this cup pass from me; meaning not only the hour, as it is called in Mark, the present season and time of distress, and horror; but all his future sufferings and death, which were at hand; together with the bearing the sins of his people, the enduring the curse of the law, and the wrath of God, all which were ingredients in, and made up this dreadful bitter cup, this cup of fury, cursing, and trembling; called a cup, either in allusion to the nauseous potions given by physicians to their patients; or rather to the cup of poison given to malefactors the sooner to dispatch them; or to that of wine mingled with myrrh and frankincense to intoxicate them, that they might not feel their pain; see Gill on Mar 15:23, or to the cup appointed by the master of the family to everyone in the house; these sorrows, sufferings, and death of Christ being what were allotted and appointed by his heavenly Father: and when he prays that this cup might pass from him, his meaning is, that he might be freed from the present horrors of his mind, be excused the sufferings of death, and be delivered from the curse of the law, and wrath of God; which request was made without sin, though it betrayed the weakness of the human nature under its insupportable load, and its reluctance to sufferings and death, which is natural; and yet does not represent him herein as inferior to martyrs, who have desired death, and triumphed in the midst of exquisite torments: for their case and his were widely different; they had the presence of God with them, Christ was under the hidings of his Father's face; they had the love of God shed abroad in them, he had the wrath of God poured out upon him; and his prayer bespeaks him to be in a condition which neither they, nor any mortal creature were ever in. Moreover, the human nature of Christ was now, as it were, swallowed up in sorrow, and intent upon nothing but sufferings and death; had nothing in view but the wrath of God, and the curse of the law; so that everything else was, for the present, out of sight; as the purposes of God, his counsel and covenant, his own engagements and office, and the salvation of his people; hence it is no wonder to hear such a request made; and yet it is with this condition, "if it be possible". In Mark it is said, "all things are possible unto thee", Mar 14:36; intimating, that the taking away, or causing the cup to pass from him, was: all things are possible to God, which are consistent with the perfections of his nature, and the counsel of his will: and all such things, though possible in themselves, yet are not under such and such circumstances so; the removal of the cup from Christ was possible in itself, but not as things were circumstanced, and as matters then stood; and therefore it is hypothetically put, "if it be possible", as it was not; and that by reason of the decrees and purposes of God, which had fixed it, and are immutable; and on account of the covenant of grace, of which this was a considerable branch and article, and in which Christ had agreed unto it, and is unalterable; and also on the score of the prophecies of the Old Testament, in which it had been often spoken of; and therefore without it, how should the Scriptures be fulfilled that thus it must be? they would not have been the Scriptures of truth. Besides, Christ had foretold it himself once and again, and therefore consistent with the truth of his own predictions, it could not be dispensed with: add to all this, that the salvation of his people required his drinking it; that could not be brought about no other way in agreement with the veracity, faithfulness, justice, and holiness of God. This condition qualities and restrains the above petition; nor is it to be considered but in connection with what follows: nevertheless, not as I will, but as thou wilt; which shows that the request was far from being sinful, or contrary to piety to God, or love to men, or to true fortitude of mind; the pure natural will of Christ, or the will of Christ's human nature, being left to act in a mere natural way, shows a reluctancy to sorrows, sufferings, and death; this same will acting on rational principles, and in a rational way, puts it upon the possibility the thing, and the agreement of the divine will to it. That there are two wills in Christ, human and divine, is certain; his human will, though in some instances, as in this, may have been different from the divine will, yet not contrary to it; and his divine will is always the same with his Father's. This, as mediator, he engaged to do, and came down from heaven for that purpose, took delight in doing it, and has completely finished it, (g) Gloss. in T. Bab. Beracot, fol. 34. 2. (h) Maimon. Hilch. Tephilla, c. 5. sect. 14, 15.

"My soul," says He, "is exceeding sorrowful, even unto death; " and "the bread that I will give is my flesh, (which I will give) for the life of the world.

For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down-even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him "a soul that was trembling even unto death," but which did not fall through death, because even the Scripture informs us that "He spoke of His body.

He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so: that is, He wanted to fulfil His ministry of teaching; and when it was finished, I do not say He stood firm, but He had no desire even to get from His Father the aid of hosts of angels: finding fault, too, with Peter's sword. He likewise acknowledged, it is true, that His "soul was troubled, even unto death," and the flesh weak; with the design, (however,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit.

“Stay here and keep watch with me.” It is as though Jesus had said, “Although I told the other disciples to ‘sit here while I go and pray’ but brought you three along with me, I don’t want you to come any further, for you are not yet able. So, stay here keeping watch as I keep watch, knowing that the others were commanded to sit over there because they are weaker and need to be protected from this agony. [But] I have brought you who are stronger with me to labor with me in watching and praying. Nevertheless, you remain here, that each one stand firm in the state of his calling,for every grace (however great it may be) has a superior.” What Jesus meant when he said “remain here” is explained by what was said next: “going a little farther, he fell on his face.” Therefore let us remain where Jesus commanded us to remain, as the apostle also admonished: “Everyone should remain in the state in which he was called.” And let us do everything in our power to keep watch with him who “neither slumbers nor sleeps, who keeps Israel.”

Or otherwise; My soul is sorrowful even unto death; as much as to say, Sorrow is begun in me, but not to endure for ever, but only till the hour of death; that when I shall die for sin, I shall die also to all sorrow, whose beginnings only are in me. Tarry ye here, and watch with me; as much as to say, The rest I bade sit yonder as weak, removing them from this struggle; but you I have brought hither as being stronger, that ye may toil with me in watching and prayer. But abide you here, that every man may stay in his own rank and station; since all grace, however great, has its superior.

Then he said, “My soul is sad, even to death.” Did he say, My soul is sad because of death? Certainly not. For if death were the reason for his fear, he certainly ought to have said so. But the reason for his fear lies elsewhere. Actually we have no indication, since the reason for what begins in another person may differ from what it is at the end. He had just said before, “You will all fall away this night because of me.” He knew that they would be frightened, that they would run away and deny knowing him. And since blasphemy against the Holy Spirit is forgiven neither here nor in eternity, he feared they might deny that he is God, once they looked upon him beaten and spat upon and crucified. This was the reason that prompted Peter, who, in betraying Christ, denied him in this way: “I do not know the man,” for anything said against the Son of man will be forgiven. Christ is therefore sad even to death. So it is not death itself but the process of death that is feared, for after his death the faith of the believers would be strengthened by the power of the resurrection.

(ill. Luc. 22:43.) He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him my soul, and my body.

And He takes with Him the three, and saith unto them, "my soul is exceeding sorrowful, even unto death." Wherefore doth He not take all with Him? That they might not be cast down; but these He taketh that had been spectators of His glory.

What we said before about Christ’s suffering and what took place before it is also brought out in this chapter. It shows that the Lord, to test the fidelity of the human nature he had taken on, truly felt sorrowful. However, lest the suffering in his soul be overwhelming, he began to feel sorrowful over the events taking place just before his suffering. For it is one thing to feel sorrowful and another thing to begin to feel sorrowful. But he felt sorrowful, not because he feared the suffering that lay ahead and because he had scolded Peter for his timidity but because of the most unfortunate Judas and the falling away of all the apostles and the rejection by the Jewish people and the overturning of woeful Jerusalem. Jonah too became sad when the plant or ivy had withered, unwilling to have his booth disappear.

(Verse 38.) Then he said to them, My soul is sorrowful, even to death; wait here, and watch with me. The soul is saddened and not, however, by death, but is saddened even unto death, until he frees his apostles by his suffering. And what he commanded: wait here, and watch with me, he does not forbid sleep, the time of which was not imminent with danger, but he forbids sleep of unfaithfulness, and dulness of mind. Therefore, let those who suspect that Jesus took on an irrational soul declare how he could be saddened and know the time of sadness. Although even dumb animals die, they do not know the reasons or the time until which they must be saddened.

He is sorrowful not because of death, but unto death, until He has set the Apostles free by His Passion. Let those who imagine Jesus to have taken an irrational soul, say how it is that He is thus sorrowful, and knows the season of His sorrow, for though the brute animals have sorrow, yet they know neither the causes of it, nor the time for which it must endure. Or the sleep which He would have them forego is not bodily rest, for which at this critical time there was no room, but mental torpor, the sleep of unbelief.

(Lib. 83. Quæst. q. 80.) We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb, all which cannot be supposed to have taken place without a body, and not even the maddest will say that these things are to be understood figuratively, when they are told by men who wrote what they remembered to have happened. These then are witnesses that He had a body, as those affections which cannot be without mind prove Him to have had a mind, and which we read in the accounts of the same Evangelists, that Jesus wondered, was angry, was sorrowful. (de. Civ. Dei, xiv. 9.) Since then these things are related in the Evangelists, they are not surely false, but as when He willed He became Man, so likewise when He willed He took into His human soul these passions for the sake of adding assurance to the dispensation. We indeed have these passions by reason of the weakness of our human nature; not so the Lord Jesus, whose weakness was of power.

(Fid. Orth. iii. 20.) Wherefore the passions of our nature were in Christ both by nature and beyond nature. By nature, because He left His flesh to suffer the things incidental to it; beyond nature, because these natural emotions did not in Him precede the will. For in Christ nothing befel of compulsion, but all was voluntary; with His will He hungered, with His will He feared, or was sorrowful. Here His sorrow is declared, Then saith he unto them, My soul is sorrowful even unto death.

He was sorrowful and heavy in accord with the divine plan, so as to confirm that He was truly man. For it is human nature to fear death; it was against our nature that death entered, and for this reason our nature flees from it. At the same time, Christ was sorrowful so that the devil would unknowingly leap upon Him, the God-man, and bear Him down to death as though He were mere man, and thus the devil himself would be crushed. Moreover, if the Lord had rushed towards death it would have given the Jews the excuse that they did not sin in killing one who was so eager to suffer. From this we learn not to throw ourselves into trials and temptations, but to pray that we may be delivered from them.

Then he saith to them: my soul is sorrowful even unto death etc. He does not say: I am sorrowful, because "I" is indicative of the person, but he was not saddened insofar as he was the Word, but according to his soul; therefore the error of both Arius and Apollinaris is excluded; likewise that of the Manicheans, who held that he did not truly suffer. Hence it is clear according to what he was saddened. But why was he saddened? The words of the saints are diverse. Because Hilary and many others said that he was not saddened for himself, nor on account of his own death, but on account of the scandal of the disciples: and he wants to prove this from the fact that he took them with him. Damascene says that he was saddened for himself. And why? Because sadness arises from the fact that we lack what we naturally love. The soul naturally wills to be united to the body, and this was so in the soul of Christ, because he ate, and drank, and hungered. Therefore the separation was against the natural desire: therefore to be separated was sorrowful to him. Yet we can understand that something belongs to the soul according to itself, and something belongs to the soul by comparison to something else: just as a bitter potion, considered according to itself, is painful, but when referred to the end of our health, it is a cause of joy. Just as something belongs to reason as nature, and something to reason as reason: so this death of Christ was a matter of sadness insofar as it was considered according to itself; but insofar as it was referred to reason, by referring it to the end, so he rejoiced. Therefore the words of Hilary and Jerome are understood with reference to the end. Likewise, it is asked how sadness falls upon Christ. Therefore it should be noted that sometimes sadness occurs as a passion, and sometimes as a pre-passion. As a passion, when something suffers and is changed: but when it suffers and is not changed, then it has a pre-passion. But sometimes such things are in us in such a way that reason is changed, and then the passions are complete: but when reason is not changed, then it is a pre-passion. But in Christ reason was never changed; therefore it was a pre-passion, and not a passion. Hence the Evangelist says pointedly: he began to be sorrowful. Likewise, Augustine says that we have sadness as contracted, but Christ as assumed: for that is contracted which is had by birth through origin, but Christ assumed our nature as he willed; therefore there was no necessity that he should receive passibility, such as sadness, but it was from the will. Likewise, it should be noted what Damascene says, that in us the movement of the passions anticipates reason, because sometimes there is in us passion, and sometimes pre-passion; but in Christ there was only pre-passion, and never was it the case in Christ that a movement arose in the lower powers of the soul; rather, the lower powers were entirely subject to reason, and when he willed, he permitted the lower powers to act according to what was natural to them. Therefore another Evangelist said that he troubled himself, because these movements could not have occurred except insofar as he willed. Then he saith to them: my soul is sorrowful even unto death. Note that he says even unto death, through which I will make satisfaction for this scandal and for others. Or according to another exposition: do not believe that this should endure in perpetuity, because as long as the body will be passible, and this is until death, my soul is sorrowful, and then it will be glorified. Then he excludes the others: stay you here and watch with me.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.