Luke Chapter Twenty-two
In chapter 22 commence the details of the end of our Lord's life. The chief priests, fearing the people, seek how they may kill Him. Judas, under the influence of Satan, offers himself as an instrument, that they might take Him in the absence of the multitude. The day of Passover comes, and the Lord pursues that which belonged to His work of love in these immediate circumstances. I will notice the points that appertain to the character of this Gospel, the change that took place in immediate and direct connection with the Lord's death. Thus He desired to eat this last Passover with His disciples, because He would eat thereof no more until it was fulfilled in the kingdom of God, that is, by His death. He drinks wine no more until the kingdom of God shall come. He does not say, until He shall drink it new in the kingdom of His Father, but only that He will not drink it tillthe kingdom shall come: just as the times of the Gentiles are in view as a present thing, so here Christianity, the kingdom as it is now, not the millennium. Observe also what a touching expression of love we have here: His heart needed this last testimony of affection before leaving them.
The new covenant is founded on the blood here drunk in figure. The old was done away. Blood was required to establish the new. At the same time the covenant itself was not established; but everything was done on God's part. The blood was not shed to give force to a covenant of judgment like the first; it was shed for those who received Jesus, while waiting for the time when the covenant itself should be established with Israel in grace.
The disciples, believing the words of Christ, do not themselves know, and they ask one another, which of them it could be that should betray Him, a striking expression of faith in all he uttered-for none, save Judas, had a bad conscience-and marked their innocence. And at the same time, thinking of the kingdom in a carnal way, they dispute for the first place in it; and this, in the presence of the cross, at the table where the Lord was giving them the last pledges of His love. Truth of heart there was, but what a heart to have truth in! As for Himself, He had taken the lowest place, and that-as the most excellent for love-was His alone. They had to follow Him as closely as they could. His grace recognises their having done so, as if He were their debtor for their care during His time of sorrow on earth. He remembered it. In the day of His kingdom they should have twelve thrones, as heads of Israel, among whom they had followed Him.
But now it was a question of passing through death; and, having followed Him thus far, what an opportunity for the enemy to sift them since they could no longer follow Him as men living on the earth! All that belonged to a living Messiah was completely overthrown, and death was there. Who could pass through it? Satan would profit by this, and desired to have them that he might sift them. Jesus does not seek to spare His disciples this sifting. It was not possible, for He must pass through death, and their hope was in Him. They cannot escape it: the flesh must be put to the test of death. But He prays for them, that the faith of the one, whom He especially names, may not fail. Simon, ardent in the flesh, was exposed more than all to the danger into which a false confidence in the flesh might lead him, but in which it could not sustain him. Being however the object of this grace on the Lord's part, his fall would be the means of his strength Knowing what the flesh was, and also the perfection of grace; he would be able to strengthen his brethren. Peter asserts that he could do anything-the very things he should entirely fail in. The Lord briefly warns him of what he would really do.
Jesus then takes occasion to forewarn them that all was about to change. During His presence here below, the true Messiah, Emmanuel, He had sheltered them from all difficulties; when He sent them throughout Israel, they had lacked nothing. But now (for the kingdom was not yet coming in power) they would be, like Himself, exposed to contempt and violence. Humanly speaking, they would have to take care of themselves. Peter, ever forward, taking the words of Christ literally, was permitted to lay bare his thoughts by exhibiting two swords. The Lord stops him by a word that shewed him it was of no use to go farther. They were not capable of it at that time. As to Himself, He pursues with perfect tranquillity His daily habits.
Pressed in spirit by that which was coming, He exhorts His disciples to pray, that they enter not into temptation; that is to say, that when the time came that they should be put to the test, walking with God, it should be for them obedience to God, and not a means of departure from Him. There are such moments, if God permits them to come, in which everything is put to the proof by the enemy's power.
The Lord's dependence as man is then displayed in the most striking manner. The whole scene of Gethsemane and the cross, in Luke, is the perfect dependent man. He prays: He submits to His Father's will. An angel strengthens Him: this was their service to the Son of man. 
Afterwards, in deep conflict, He prays more earnestly: dependent man, He is perfect in His dependence. The deepness of the conflict deepens His intercourse with His Father. The disciples were overwhelmed by the shadow only of that which caused Jesus to pray. They take refuge in the forgetfulness of sleep. The Lord, with the patience of grace, repeats His warning, and the multitude arrive. Peter, confident when warned, sleeping at the approach of temptation when the Lord was praying, strikes when Jesus allows Himself to be led as a sheep to the slaughter, and then alas! denies when Jesus confesses the truth. But, submissive as the Lord was to His Father's will, He plainly shews that His power had not departed from Him. He heals the wound that Peter inflicted on the high priest's servant, and then permits Himself to be led away, with the remark that it was their hour and the power of darkness. Sad and terrible association!
In all this scene we behold the complete dependence of the man, the power of death felt as a trial in all its force; but, apart from that which was going on in His soul and before His Father, in which we see the reality of these two things, there was the most perfect tranquillity, the most gentle calmness towards men  -grace that never belies itself. Thus, when Peter denied Him as He had foretold, He looks upon him at the fitting moment. All the parade of His iniquitous trial does not distract His thoughts, and Peter is broken down by that look. When questioned, He has little to say. His hour was come Subject to His Father's will, He accepted the cup from His hand. His judges did but accomplish that will, and bring Him the cup. He makes no answer to the question whether He is the Christ. It was no longer the time to do so. They would not believe it-would not answer Him if He had put questions to them that would have brought out the truth; neither would they have let Him go. But He bears the plainest testimony to the place which, from that hour, the Son of man took. This we have repeatedly seen in reading this Gospel. He would sit on the right hand of the power of God. We see also it is the place He takes at present.  They immediately draw the right conclusion-"Thou art, then, the Son of God?" He bears testimony to this truth, and all is ended; that is to say, He waives the question, whether He was the Messiah-that was gone by for Israel-He was going to suffer; He is the Son of man, but thenceforth only as entering into glory; and He is the Son of God. It was all over with Israel as to their responsibility; the heavenly glory of the Son of man, the personal glory of the Son of God was about to shine forth; and Jesus (chap. 23) is led away to the Gentiles, that all may be accomplished.
 There are elements of the profoundest interest which appear in comparing this Gospel with others in this place; and elements which bring out the character of this Gospel in the most striking way. In Gethsemane we have the Lord's conflict brought out more fully in Luke than anywhere; but on the cross we have His superiority to the sufferings He was in. There is no expression of them: He is above them. It is not, as in John, the divine side of the picture. There in Gethsemane we have no agony, but when He names Himself, they go backward and fall to the ground. On the cross, no "My God, my God, why hast thou forsaken me?" but He delivers up His own spirit to God. This is not so in Luke. In Gethsemane we have the Man of sorrows, a man feeling in all its depths what was before Him, and looking to His Father. "Being in an agony, he prayed more earnestly." On the cross we have One who as man has bowed to His Father's will, and is in the calmness of One who, in whatever sorrow and suffering, is above it all. He tells the weeping women to weep for themselves, not for Him, the green tree, for judgment was coming. He prays for those who were crucifying Him; He speaks peace and heavenly joy to the poor thief who was converted; He was going into Paradise before the kingdom came. The same is seen specially in the fact of His death. It is not, as in John, He gave up His spirit; but, "Father, into thy hands I commend my spirit." He trusts His spirit in death, as a man who knows and believes in God His Father, to Him whom He thus knew. In Matthew we have the forsaking of God and His sense of it. This character of the Gospel, revealing Christ distinctively as perfect Man, and the perfect Man, is full of the deepest interest. He passed through His sorrows with God, and then in perfect peacefulness was above them all; His trust in His Father perfect, even in death-a path not trodden by man hitherto, and never to be trodden by the saints. If Jordan overflowed all its banks at the time of harvest, the ark in the depths of it made it a passage dryshod into the inheritance of God's people.
 It is most striking to see how Christ met, according to divine perfectness, every circumstance He was in. They only drew out the perfectness. He felt them all, was governed by none, but met them always Himself. This which was always true was wonderfully shewn here. He prays with the fullest sense of what was coming upon Him-the cup He had to drink-turns and warns them, and gently rebukes and excuses Peter, as if walking in Galilee, the flesh was weak; and then returns into yet deeper agony with His Father. Grace suited Him with Peter, agony in the presence of God; and He was grace with Peter-in agony at the thought of the cup.
 The word "hereafter," in the Authorised Version, should be "henceforth." That is, from this hour they would see Him no longer in humiliation, but as Son of man in power.
── John Darby《Synopsis of Luke》
The treachery of Judas. (1-6) The passover. (7-18) The Lord's supper instituted. (19,20) Christ admonishes the disciples. (21-38) Christ's agony in the garden. (39-46) Christ betrayed. (47-53) The fall of Peter. (54-62) Christ confesses himself to be the Son of God. (63-71)
Commentary on Luke 22:1-6
(Read Luke 22:1-6)
Christ knew all men, and had wise and holy ends in taking Judas to be a disciple. How he who knew Christ so well, came to betray him, we are here told; Satan entered into Judas. It is hard to say whether more mischief is done to Christ's kingdom, by the power of its open enemies, or by the treachery of its pretended friends; but without the latter, its enemies could not do so much evil as they do.
Commentary on Luke 22:7-18
(Read Luke 22:7-18)
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his sufferings would follow, because it was in order to his Father's glory and man's redemption. He takes his leave of all passovers, signifying thereby his doing away all the ordinances of the ceremonial law, of which the passover was one of the earliest and chief. That type was laid aside, because now in the kingdom of God the substance was come.
Commentary on Luke 22:19,20
(Read Luke 22:19,20)
The Lord's supper is a sign or memorial of Christ already come, who by dying delivered us; his death is in special manner set before us in that ordinance, by which we are reminded of it. The breaking of Christ's body as a sacrifice for us, is therein brought to our remembrance by the breaking of bread. Nothing can be more nourishing and satisfying to the soul, than the doctrine of Christ's making atonement for sin, and the assurance of an interest in that atonement. Therefore we do this in rememberance of what He did for us, when he died for us; and for a memorial of what we do, in joining ourselves to him in an everlasting covenant. The shedding of Christ's blood, by which the atonement was made, is represented by the wine in the cup.
Commentary on Luke 22:21-38
(Read Luke 22:21-38)
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, in a professed follower of Christ, than self-confidence, with disregard to warnings, and contempt of danger. Unless we watch and pray always, we may be drawn in the course of the day into those sins which we were in the morning most resolved against. If believers were left to themselves, they would fall; but they are kept by the power of God, and the prayer of Christ. Our Lord gave notice of a very great change of circumstances now approaching. The disciples must not expect that their friends would be kind to them as they had been. Therefore, he that has a purse, let him take it, for he may need it. They must now expect that their enemies would be more fierce than they had been, and they would need weapons. At the time the apostles understood Christ to mean real weapons, but he spake only of the weapons of the spiritual warfare. The sword of the Spirit is the sword with which the disciples of Christ must furnish themselves.
Commentary on Luke 22:39-46
(Read Luke 22:39-46)
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthening him. It was a part of his humiliation that he was thus strengthened by a ministering spirit. 2. Being in agony, he prayed more earnestly. Prayer, though never out of season, is in a special manner seasonable when we are in an agony. 3. In this agony his sweat was as it were great drops of blood falling down. This showed the travail of his soul. We should pray also to be enabled to resist unto the shedding of our blood, striving against sin, if ever called to it. When next you dwell in imagination upon the delights of some favourite sin, think of its effects as you behold them here! See its fearful effects in the garden of Gethsemane, and desire, by the help of God, deeply to hate and to forsake that enemy, to ransom sinners from whom the Redeemer prayed, agonized, and bled.
Commentary on Luke 22:47-53
(Read Luke 22:47-53)
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterwards he did of praying for those that despitefully use us. Corrupt nature warps our conduct to extremes; we should seek for the Lord's direction before we act in difficult circumstances. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too. But the hour and the power of darkness were short, and such the triumphs of the wicked always will be.
Commentary on Luke 22:54-62
(Read Luke 22:54-62)
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dost thou not know me, Peter? 2. It was a chiding look. Let us think with what a rebuking countenance Christ may justly look upon us when we have sinned. 3. It was an expostulating look. Thou who wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me! 4. It was a compassionate look. Peter, how art thou fallen and undone if I do not help thee! 5. It was a directing look, to go and bethink himself. 6. It was a significant look; it signified the conveying of grace to Peter's heart, to enable him to repent. The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul the happy turn. Christ looked upon the chief priests, and made no impression upon them as he did on Peter. It was not the mere look from Christ, but the Divine grace with it, that restored Peter.
Commentary on Luke 22:63-71
(Read Luke 22:63-71)
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being blinded, they rush on. Let us meditate on this amazing transaction, and consider Him who endured such contradiction of sinners against himself.
── Matthew Henry《Concise Commentary on Luke》
 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
Then entered Satan — Who is never wanting to assist those whose heart is bent upon mischief.
 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
Captains — Called captains of the temple, Luke 22:52. They were Jewish officers, who presided over the guards which kept watch every night in the temple.
 Then came the day of unleavened bread, when the passover must be killed.
 And when the hour was come, he sat down, and the twelve apostles with him.
 And he said unto them, With desire I have desired to eat this passover with you before I suffer:
With desire have I desired — That is, I have earnestly desired it. He desired it, both for the sake of his disciples, to whom he desired to manifest himself farther, at this solemn parting: and for the sake of his whole Church, that he might institute the grand memorial of his death.
 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
For I will not eat thereof any more — That is, it will be the last I shall eat with you before I die. The kingdom of God did not properly commence till his resurrection. Then was fulfilled what was typified by the passover.
 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:
And he took the cup — That cup which used to be brought at the beginning of the paschal solemnity, and said, Take this and divide it among yourselves; for I will not drink - As if he had said, Do not expect me to drink of it: I will drink no more before I die.
 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
And he took bread — Namely, some time after, when supper was ended, wherein they had eaten the paschal lamb.
This is my body — As he had just now celebrated the paschal supper, which was called the passover, so in like figurative language, he calls this bread his body. And this circumstance of itself was sufficient to prevent any mistake, as if this bread was his real body, any more than the paschal lamb was really the passover.
 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
This cup is the New Testament — Here is an undeniable figure, whereby the cup is put for the wine in the cup. And this is called, The New Testament in Christ's blood, which could not possibly mean, that it was the New Testament itself, but only the seal of it, and the sign of that blood which was shed to confirm it.
 But, behold, the hand of him that betrayeth me is with me on the table.
The hand of him that betrayeth me is with me on the table — It is evident Christ spake these words before he instituted the Lord's Supper: for all the other evangelists mention the sop, immediately after receiving which he went out: John 13:30. Nor did he return any more, till he came into the garden to betray his Master. Now this could not be dipped or given, but while the meat was on the table. But this was all removed before that bread and cup were brought.
 And there was also a strife among them, which of them should be accounted the greatest.
There was also a contention among them — It is highly probable, this was the same dispute which is mentioned by St. Matthew and St. Mark: and consequently, though it is related here, it happened some time before.
 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
They that exercise the most arbitrary authority over them, have from their flatterers the vain title of benefactors.
 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
But ye are to be benefactors to mankind, not by governing, but by serving.
 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
For — This he proves by his own example.
I am in the midst of you — Just now: see with your eyes. I take no state upon me, but sit in the midst, on a level with the lowest of you.
 Ye are they which have continued with me in my temptations.
Ye have continued with me in my temptations — And all his life was nothing else, particularly from his entering on his public ministry.
 And I appoint unto you a kingdom, as my Father hath appointed unto me;
And I — Will preserve you in all your temptations, till ye enter into the kingdom of glory: appoint to you - By these very words. Not a primacy to one, but a kingdom to every one: on the same terms: as my Father hath appointed to me - Who have fought and conquered.
 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
That ye may eat and drink at my table — That is, that ye may enjoy the highest happiness, as guests, not as servants. These expressions seem to be primarily applicable to the twelve apostles, and secondarily, to all Christ's servants and disciples, whose spiritual powers, honours, and delights, are here represented in figurative terms, with respect to their advancement both in the kingdom of grace and of glory.
 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
Satan hath desired to have you — My apostles, that he might sift you as wheat - Try you to the uttermost.
 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
But I have prayed for thee — Who wilt be in the greatest danger of all: that thy faith fail not - Altogether: and when thou art returned - From thy flight, strengthen thy brethren - All that are weak in faith; perhaps scandalized at thy fall.
 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
It shall not be the time of cock crowing this day — The common time of cock crowing (which is usually about three in the morning) probably did not come till after the cock which Peter heard had crowed twice, if not oftener.
 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
When I sent you — lacked ye any thing - Were ye not borne above all want and danger?
 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
But now — You will be quite in another situation. You will want every thing.
He that hath no sword, let him sell his garment and buy one — It is plain, this is not to be taken literally. It only means, This will be a time of extreme danger.
 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
The things which are written concerning me have an end - Are now drawing to a period; are upon the point of being accomplished. Isaiah 53:12.
 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
Here are two swords — Many of Galilee carried them when they travelled, to defend themselves against robbers and assassins, who much infested their roads. But did the apostles need to seek such defence? And he said; It is enough - I did not mean literally, that every one of you must have a sword.
 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
 And when he was at the place, he said unto them, Pray that ye enter not into temptation.
The place — The garden of Gethsemane.
 And there appeared an angel unto him from heaven, strengthening him.
Strengthening him — Lest his body should sink and die before the time.
 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.
And being in an agony — Probably just now grappling with the powers of darkness: feeling the weight of the wrath of God, and at the same time surrounded with a mighty host of devils, who exercised all their force and malice to persecute and distract his wounded spirit.
He prayed more earnestly — Even with stronger cries and tars: and his sweat - As cold as the weather was, was as it were great drops of blood - Which, by the vehement distress of his soul, were forced out of the pores, in so great a quantity as afterward united in large, thick, grumous drops, and even fell to the ground.
 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
Betrayest thou the Son of man — He whom thou knowest to be the Son of man, the Christ?
 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
Suffer me at least to have my hands at liberty thus far, while I do one more act of mercy.
 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
Jesus said to the chief priests, and captains, and the elders who were come — And all these came of their own accord: the soldiers and servants were sent.
 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
This is your hour — Before which ye could not take me: and the power of darkness - The time when Satan has power.
 Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.
 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
Another man saw him and said — Observe here, in order to reconcile the four evangelists, that divers persons concurred in charging Peter with belonging to Christ. 1. The maid that led him in, afterward seeing him at the fire, first put the question to him, and then positively affirmed, that he was with Christ. 2. Another maid accused him to the standers by, and gave occasion to the man here mentioned, to renew the charge against him, which caused the second denial. 3. Others of the company took notice of his being a Galilean, and were seconded by the kinsman of Malchus, who affirmed he had seen him in the garden. And this drew on the third denial.
 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.
And about one hour after — So he did not recollect himself in all that time.
 And the men that held Jesus mocked him, and smote him.
 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
And having blindfolded him, they struck him on the face — This is placed by St. Matthew and Mark, after the council's condemning him. Probably he was abused in the same manner, both before and after his condemnation.
 And many other things blasphemously spake they against him.
Many other things blasphemously spake they against him — The expression is remarkable. They charged him with blasphemy, because he said he was the Son of God: but the evangelist fixes that charge on them, because he really was so.
 And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
They all said, Art thou then the Son of God? — Both these, the Son of God, and the Son of man, were known titles of the Messiah; the one taken from his Divine, and the other from his human nature.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 22. The Eve of Crucifixion
When You Have
Strengthen Your Brothers
I. The Feast of Unleavened Bread
II. Judas Betrays Jesus
III. Peter Denies Jesus
── Chih-Hsin Chang《An Outline of The New Testament》
CHRIST’S PRAYER IN GETHSEMANE.
The characteristics of the prayer of Christ are:--
Ⅰ. It was a lonely prayer. He withdrew Himself about a stone’s cast from His disciples, as He went to prayer (Luke 22:41).
Ⅱ. It was a humble prayer. In Mark, we are told Christ “ knelt,” and in Matthew, that He fell upon His face. The attitude of His body in an indication of the posture of His spirit.
Ⅲ. It was filial prayer. He does not say here, as He did afterwards, “ My God,” ＆c., but “ Abba Father.” The former reminds of God’s dealing in judgment with sin: the letter is the Father making known His will (Mark 14:36).
Ⅳ. It was an earnest prayer (Luke 22:44; Heb.5:7).
Ⅴ. It was a repeated prayer. He used “ the same words” (Matthew 26:44).
Ⅵ. It was a persevering prayer. He prayed three times (Matt.26:44).
Ⅶ. It was a resigned prayer. “Not My will,” ＆c.(Luke 22:42). “’ My will, not Thine, be done,’ turned Paradise into a desert; and ‘ Thy will ,not Mine be done,’ turned the desert into a Paradise.”
Ⅷ. It was an answered prayer. In Luke 22:43, we are told an angel came and strengthened Him.
── F.E. Marsh《Five Hundred Bible Readings》