(41) Watch and pray.--The first word is eminently characteristic of our Lord's teaching at this period (Matthew 24:42; Matthew 25:13). It became the watchword of the early disciples (1Corinthians 16:13; Colossians 4:2; 1Thessalonians 5:6; 1Peter 5:8). It left its mark in the history of Christendom in the new names of Gregory, and Vigilius, or Vigilantius, "the watcher."

That ye enter not into temptation--i.e., as in the Lord's Prayer, to which our Lord manifestly recalls the minds of the disciples--the trial of coming danger and persecution. In their present weakness that trial might prove greater than they could bear, and therefore they were to watch and pray, in order that they might not pass by negligence into too close contact with its power.

The spirit indeed is willing.--Better, ready, or eager. There is a tenderness in the warning which is very noticeable. The Master recognises the element of good, their readiness to go with Him to prison or to death, in their higher nature. But the spirit and the flesh were contrary the one to the other (Galatians 5:17); and therefore they could not do the things that they would, without a higher strength than their own.

Verse 41. - Watch (ye) and pray. A summary of Christian duty. Watchfulness sees temptation coming; prayer gives strength to withstand it. The apostles needed the injunction at this moment; for their great trial was close at hand. That ye enter not (in order that ye may not eater) into temptation. The phrase is usually interpreted to mean either to fall into temptation, to be tempted, or to run wilfully into temptation; but it seems to be better, with Grotius, to take it in the sense of succumbing to, falling under, being vanquished by temptation, like ἐμπίπτειν in 1 Timothy 6:9, "immergi et succumbere." That Peter and the rest were now to be tempted was certain (Luke 22:31, 32), and it was too late to deprecate the trial; but it was right and expedient to ask of God grace to withstand in the evil hour. The spirit (πνεῦμα) indeed is willing, but the flesh is weak. This was an added motive for vigilance and prayer. The apostles had shown a certain readiness of spirit when they offered to die with Christ (ver. 35); but the flesh, the material and lower nature, represses the higher impulse, checks the will, and prevents it from carrying out that which it is prompted to perform (see the action of these contrariant forces noticed by St. Paul, Romans 7.). "For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things" (Wisd. 9:15). Our Lord at this very time was experiencing and exemplifying the truth of his saying, though in his ease the weakness of the flesh was entirely overmastered by the willing spirit. It is noted that Polycarp quotes this maxim of Christ in his 'Epistle to the Philippians,' ch. 7.

26:36-46 He who made atonement for the sins of mankind, submitted himself in a garden of suffering, to the will of God, from which man had revolted in a garden of pleasure. Christ took with him into that part of the garden where he suffered his agony, only those who had witnessed his glory in his transfiguration. Those are best prepared to suffer with Christ, who have by faith beheld his glory. The words used denote the most entire dejection, amazement, anguish, and horror of mind; the state of one surrounded with sorrows, overwhelmed with miseries, and almost swallowed up with terror and dismay. He now began to be sorrowful, and never ceased to be so till he said, It is finished. He prayed that, if possible, the cup might pass from him. But he also showed his perfect readiness to bear the load of his sufferings; he was willing to submit to all for our redemption and salvation. According to this example of Christ, we must drink of the bitterest cup which God puts into our hands; though nature struggle, it must submit. It should be more our care to get troubles sanctified, and our hearts satisfied under them, than to get them taken away. It is well for us that our salvation is in the hand of One who neither slumbers nor sleeps. All are tempted, but we should be much afraid of entering into temptation. To be secured from this, we should watch and pray, and continually look unto the Lord to hold us up that we may be safe. Doubtless our Lord had a clear and full view of the sufferings he was to endure, yet he spoke with the greatest calmness till this time. Christ was a Surety, who undertook to be answerable for our sins. Accordingly he was made sin for us, and suffered for our sins, the Just for the unjust; and Scripture ascribes his heaviest sufferings to the hand of God. He had full knowledge of the infinite evil of sin, and of the immense extent of that guilt for which he was to atone; with awful views of the Divine justice and holiness, and the punishment deserved by the sins of men, such as no tongue can express, or mind conceive. At the same time, Christ suffered being tempted; probably horrible thoughts were suggested by Satan that tended to gloom and every dreadful conclusion: these would be the more hard to bear from his perfect holiness. And did the load of imputed guilt so weigh down the soul of Him of whom it is said, He upholdeth all things by the word of his power? into what misery then must those sink whose sins are left upon their own heads! How will those escape who neglect so great salvation?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 Ephesians 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".