Mark 14:32

Mark 14:32-38 . They came to Gethsemane — For an explanation of these verses see the notes on Matthew 26:36-39 . And began to be sore amazed — Greek, εκθαμβεισθαι , to be in a consternation. The word implies the most shocking mixture of terror and amazement: the next word, αδημονειν , which we render, to be very heavy, signifies to be quite depressed, and almost overwhelmed with the load: and the word περιλυπος , in the next verse, which we translate exceeding sorrowful, implies, that he was surrounded with sorrow on every side, breaking in upon him with such violence, that, humanly speaking, there was no way to escape. Dr. Doddridge paraphrases the passage thus: “He began to be in very great amazement and anguish of mind, on account of some painful and dreadful sensations, which were then impressed on his soul by the immediate hand of God. Then, turning to his three disciples, he says, My soul is surrounded on all sides with an extremity of anguish and sorrow, which tortures me even almost to death; and I know that the infirmity of human nature must quickly sink under it without some extraordinary relief from God. While, therefore, I apply to him, do you continue here and watch.” Dr. Whitby supposes, that these agonies of our Lord did not arise from the immediate hand of God upon him, but from a deep apprehension of the malignity of sin, and the misery brought on the world by it.

But, considering how much the mind of Christ was wounded and broken with what he now endured, so as to give some greater external signs of distress than in any other circumstance of his sufferings, there is reason to conclude, there was something extraordinary in the degree of the impression; which in all probability was from the Father’s immediate agency, laying on him the chastisement of our peace, or making his soul an offering for our sins. See Isaiah 53:5 ; Isaiah 53:10 . He went forward a little — Luke says, about a stone’s cast, and fell on the ground — Matthew, fell on his face, and prayed that the hour might pass from him — That dreadful season of sorrow, with which he was then almost overwhelmed, and which did pass from him soon after. And he said, Abba, Father — That is, Father, Father: or, perhaps, the word Father is added by Mark, by way of interpreting the Syriac word, Abba. All things are possible unto thee — All things proper to be done. Take away this cup from me — This cup of bitter distress. Nothing is more common than to express a portion of comfort or distress by a cup, alluding to the custom of the father of a family, or master of a feast, sending to his children or guests a cup of such liquor as he designed for them.

Mark 14:32-42 . Comp. on Matthew 26:36-46 . Comp. Luke 22:40-46 . Mark 14:33 . ἐκθαμβεῖσθαι ] used in this place of the anguish (otherwise at Mark 9:15 ). The word occurs in the N. T. only in Mark, who uses strongly graphic language. Comp. Mark 16:5-6 . Matthew, with more psychological suitableness, has λυπεῖσθαι . ἕως θανάτου ] See on Matthew 26:38 , and comp. Sir 37:2 ; Clem. 1 Corinthians 4 : ζῆλος ἐποίησεν Ἰωσὴφ μέχρι θανάτου διωχθῆναι , Test. XII. Patr. p. 520. παρέλθῃ ἀπʼ αὐτοῦ ] Comp. Test. XII. Patr. p. 527: ηὔξατο … ἵνα παρέλθῃ ἀπʼ ἐμοῦ ἡ ὀργὴ κυρίου . ἡ ὥρα ] the hour κατʼ ἐξοχήν , hora fatalis . It passes over from the man, when the latter is spared from undergoing its destiny. Mark 14:36 . Ἀββᾶ ] אֵבָּא ; so spoke Jesus in prayer to His Father. This mode of address assumed among the Greek-speaking Christians the nature of a proper name, and the fervour of the feeling of childship added, moreover, the appellative address ὁ πατήρ ,—a juxtaposition, which gradually became so hallowed by usage that here Mark even places it in the very mouth of Jesus, which is an involuntary Hysteron proteron. The usual view, that ὁ πατήρ is an addition by way of interpreting, is quite out of place in the fervent address of prayer. See on Romans 8:15 . Against the objections of Fritzsche, see on Galatians 4:6 . παρένεγκε ] carry away past. Hahn was wrong, Theol. d. N. T. I. p. 209 f, in deducing from the passage (and from Luke 22:24 ) that Jesus had been tempted by His σάρξ .

Every temptation came to Him from without. But in this place He gives utterance only to His purely human feeling, and that with unconditional subordination to God, whereby there is exhibited even in that very feeling His μὴ γνῶναι ἁμαρτίαν , which is incompatible with incitements to sin from His own σάρξ . ἀλλʼ οὐ ] The following interrogative τί shows how the utterance emotionally broken off is here to be completed. Hence somewhat in this way: but there comes not into question, not: ἀλλʼ οὐ γενέσθω . Mark 14:41 . καθεύδετε λοιπὸν κ . τ . λ .] as at Matthew 26:45 , painful irony: sleep on now, and take your rest! Hardly has Jesus thus spoken when He sees Judas approach with his band ( Mark 14:42-43 ). Then His mood of painful irony breaks off, and with urgent earnestness He now goes on in hasty, unconnected exclamations: there is enough (of sleep)! the hour is come! see, the Son of man is delivered into the hands of sinners! arise, let us go (to meet this decisive crisis)! see, my betrayer is at hand! It is only this view of ἀπέχει , according to which it refers to the sleep of the disciples, that corresponds to the immediate connection with what goes before ( καθεύδετε κ . τ . λ .) and follows; and how natural is the change of mood, occasioned by the approaching betrayers! All the more original is the representation. Comp. Erasmus, Bengel (“suas jam peractas habet sopor vices; nunc alia res est”), Kuinoel, Ewald, Bleek.

32 . And they came ] They would pass through one of the city gates, “open that night as it was Passover,” down the steep side of the Kidron ( John 18:1 ), and coming by the bridge, they went onwards towards a place which was named Gethsemane ] The word Gethsemane means “the Oil-Press.” It was a garden ( John 18:1 ) or an olive orchard on the slope of Olivet, and doubtless contained a press to crush the olives, which grew in profusion all around. Thither St John tells us our Lord was often wont to resort ( John 18:2 ), and Judas “knew the place.” Though at a sufficient distance from public thoroughfares to secure privacy, it was yet apparently easy of access. For a description of the traditional site see Stanley’s Sinai and Palestine , p. 455. 32–42 . The Agony in the Garden of Gethsemane