Lecture 5 — The agony in the garden

^26:30^ And a hymn having been said, they went out to Mount Olivet. [n. 2205]

^26:31^ Then Jesus said to them: you will all be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock will be dispersed. [n. 2207]

^26:32^ But after I will be risen again, I will go before you into Galilee. [n. 2210]

^26:33^ And Peter answering, said to him: although all will be scandalized in you, I will never be scandalized. [n. 2212]

^26:34^ Jesus said to him: amen I say to you, that in this night, before the cock crows, you will deny me three times. [n. 2213]

^26:35^ Peter said to him: even if I must die with you, I will not deny you. And in like manner said all the disciples. [n. 2215]

^26:36^ Then Jesus came with them into a country place which is called Gethsemane; and he said to his disciples: sit here, till I go over there and pray. [n. 2216]

^26:37^ And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad. [n. 2220]

^26:38^ Then he said to them: my soul is sorrowful even unto death: stay here, and watch with me. [n. 2224]

^26:39^ And going a little further, he fell upon his face, praying, and saying: my Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as you will. [n. 2229]

^26:40^ And he came to his disciples, and found them asleep, and he said to Peter: what? Could you not watch one hour with me? [n. 2233]

^26:41^ Watch and pray that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak. [n. 2236]

^26:42^ Again the second time, he went and prayed, saying: my Father, if this chalice may not pass away, but I must drink it, your will be done. [n. 2238]

^26:43^ And he came again and found them sleeping: for their eyes were heavy. [n. 2240]

^26:44^ And leaving them, he went again: and he prayed the third time, saying the same word. [n. 2241]

^26:45^ Then he came to his disciples, and said to them: sleep now and take your rest; behold the hour is at hand, and the Son of man will be betrayed into the hands of sinners. [n. 2243]

^26:46^ Rise, let us go: behold he is at hand who will betray me. [n. 2246]

2204. The institution of the new sacrament having been set down, here the disciples’ future scandal is foretold. And

first, the place is described;

second, the prediction, at then Jesus said to them.

And this fits both with what came before and with what follows it, so it can be set in order with either.

2205. It says therefore, and a hymn having been said. By this he gives us an example: for first came the meal, and the material dinner, after which we should give thanks, and praise God; the poor will eat and will be filled: and they will praise the Lord who seek him (Ps 21:27). And after that was the sacramental meal, after which we should also give thanks. Hence after that, he said a hymn. Hence what is called the post communion prayer in the Mass represents this hymn; for this reason, the faithful should wait until the end of Mass, so they can hear this hymn. And this is what is said, Father . . . glorify your Son, that your Son may glorify you (John 17:1).

2206. And this having been said, they went out to Mount Olivet. For Mount Olivet signifies richness, for olives are rich; hence it signifies spiritual richness. His bread shall be fat (Gen 49:20). Hence it signifies the richness of grace and heavenly glory into which one is carried; the mountain of God is a fat mountain (Ps 67:16). Oil soothes weary members, eases sorrow, and provides fodder and brightness to fire. So will it be in that glory, because all labor will be taken away, and every sorrow; every brilliance will be there.

Likewise, when it says, to Mount Olivet, this pertains to a prediction of the future. Oil signifies mercy: for just as it floats above other liquids, so it is with mercy; his tender mercies are over all his works (Ps 144:9). Similarly, he described the scandal on a mountain, to signify mercy leading the way. When he will fall he will not be bruised, for the Lord puts his hand under him (Ps 36:24).

2207. Then Jesus said to them: you will all be scandalized in me. Here the scandal is set down. And

first, in general;

second, in particular, at and Peter answering, said.

Concerning the first, he does two things:

first, he predicts;

second, lest it seem to be a chance happening, he brings in an authority, at for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed.’

2208. And in these words, the disciples’ sin is made worse by many things. First, by universality, you . . . all; from the sole of the foot unto the top of the head, there is no soundness therein (Isa 1:6). Likewise, the matter is touched upon: will . . . be scandalized in me; we preach Christ crucified, unto the Jews indeed a scandal (1 Cor 1:23). The Jews, since they sought only the weakness of the flesh, were scandalized. Likewise, the sin is made worse by the time’s drawing near, because it was after so many warnings, and after the reception of the sacrament. For they had already forgotten what he had done for them; hence they are well compared to a man looking at his own face in a mirror: he beheld himself, and went his way, and presently forgot what manner of man he was (Jas 1:24). Likewise because it was at night, for they that sleep, sleep in the night; and they that are drunk, are drunk in the night (1 Thess 5:7); so also those who are scandalized.

2209. Then he adds an authority: for it is written: ‘I will strike the shepherd, and the sheep of the flock shall be dispersed.’ And this is written in Zechariah, and it says there, strike the shepherd, namely Christ, and the sheep will be scattered (Zech 13:7); but here it says, ‘I will strike’, and fittingly enough, for the prophet desired that this should come about, and this is why he said, strike the shepherd; but Christ speaks in his own person. And on that day he predicts first Christ’s passion, second the scandal, when he says, ‘I will strike the shepherd.’ This shepherd is Christ; I am the good shepherd (John 10:11). And, you are now converted to the shepherd and bishop of your souls (1 Pet 2:25). And he was struck, because God handed him over, for he who spared not even his own Son (Rom 8:32). And this was on account of our sins; for the wickedness of my people have I struck him (Isa 53:8).

Likewise, he predicts the scandal: ‘and the sheep of the flock will be dispersed.’ The sheep are the faithful; my sheep hear my voice (John 10:27). And thus God suffered that they might be scattered, that afterward they might be gathered together; he will gather together the dispersed of Israel (Ps 146:2). And other sheep I have, that are not of this fold: them also I must bring (John 10:16).

2210. Then he predicts the joy of the resurrection: but after I will be risen again, I will go before you into Galilee; for although the Father raised him up, as is said in another place, whom God has raised up, having loosed the sorrows of hell (Acts 2:24), yet he arose by his own power, because the Father’s power is the Son’s power; for although he was crucified through weakness, yet he lives by the power of God (2 Cor 13:4). Similarly, against what he had said, that the sheep would be scattered, he says, I will go before you into Galilee. For sheep follow the shepherd: hence the shepherd gathers them together by calling them by name (John 10:3). This is why he says, I will go before.

Or it can be referred to when he says, after I will be risen again. For some could think that there would be a long time before his resurrection, so he said that it would not be long, because I will go before you into Galilee. For his custom was that he would stay a little while in Judea, but quickly cross over into Galilee. So he wishes to say: I will rise before you can come into Galilee, that he might show that he is the one who will appear to them. So they were well enough able to be certain. Likewise, when he says that he will go before, it gives them security, for they suffered persecution in Judea. So he says that he will go before them into Galilee, to remove their fear.

And Chrysostom says that one should not understand this to mean that he first appeared in Galilee: he appeared there, but not first, but rather in Jerusalem. So why does he say rather into Galilee? Galilee means ‘transmigration,’ so it signifies that through the resurrection we will pass over from mortal life to immortal: and he went before us in this, because Christ is the first fruits of those who sleep (1 Cor 15:20). Also, it signifies the transmigration of the disciples to the gentiles: and Christ went before them in this, by moving hearts.

2211. And Peter answering, said. Here the prediction of Peter’s scandal is set down. And

first, the occasion is set down;

second, the prediction;

third, an excuse.

The second is at Jesus said to him: amen I say to you; the third, at Peter said to him: even if I must die.

2212. Here there is a literal question, for it seems that Peter said this after they had left the upper room, but Luke seems to say that it was before they had left (Luke 22:34–39); and John agrees with this (John 13:36–38).

Augustine resolves it by saying that Peter said this three times, and all agree, for if we consider the story, he said this for more than one reason. Here he was moved by the fact that he predicted scandal. The Lord had said, but I have prayed for you, that your faith fail not, and then Peter said, Lord, I am ready to go with you, both into prison, and to death (Luke 22:32). But in John it was said for a different reason, for the Lord said, where I go you cannot come; so I say to you now (John 13:33). Then Peter said, I will lay down my life for you. Therefore he spoke three times; so it could be that he spoke twice in the upper room, but spoke once outside, as is said here. And it could be that he spoke out of fervor, and did not consider his own strength.

Yet he fell short in three things. First, because he did not believe the Lord more than himself, while yet it is written, God is true; and every man a liar (Rom 3:4). Again, because he put himself before the others; hence he said, although all will be scandalized in you, I will never be scandalized. So he considered himself stronger than the others, and fell into what is said, I am not as the rest of men (Luke 18:11). Again, because he attributed to himself what he should not have, since it is written, without me you can do nothing (John 15:5). Since therefore he spoke arrogantly, the Lord permitted him to fall more. And God did this because God greatly hates the proud; behold every arrogant man, and humble him (Job 40:6).

2213. Jesus said to him: amen I say to you, that in this night before the cock crows, you will deny me three times. For you could have thought that he spoke threateningly, so Amen I say to you, i.e., I speak to you with the heart, that in this night before the cock crows, you will deny me three times. And his guilt is made worse by the time’s drawing near, because it was this night. Also, by number, three: just as he had been presumptuous three times, so he denied Christ three times after the presumption; and my heart in secret has rejoiced (Job 31:27).

2214. But there is a question about this before the cock crows, you will deny me three times, because it says, before the cock crows twice (Mark 14:30). According to Augustine, it can resolved by saying that according to history, what Mark says is true. And what Matthew says can be resolved in this way, that a man is said to do something when he does it in intention, as above, whoever will look on a woman to lust after her, has already committed adultery with her in his heart (Matt 5:28). Thus Peter in his intention denied the Lord three times, or even many times; for he had conceived a fear sufficient for denying three times or more; this is why it says he denied Christ three times, because he had already decided that he would deny three times or more. Hence Matthew said what he intended interiorly, but Mark what he did exteriorly.

Or in another way, it can be said that when I say: I will do this thing before such a time, it is not necessary that it be done at that time, but rather it is enough that it has begun. So when he said that he would deny him three times, it was not necessary that it be finished before the cock’s crow, but only that it be started.

2215. There follows Peter’s excuse: Peter said to him. Peter excuses himself: even if I must die with you, I will not deny you. And yet he was afraid, for he denied Christ at the voice of a maidservant. Jerome says that he knew not what he was saying, because Christ alone was going to die, that he alone might be the redeemer; I have trodden the winepress alone (Isa 63:3).

Next he sets down an affirmation, namely the others’: and in like manner said all the disciples. Hence they spoke as Peter did; yet the others had better cause for excusing themselves than Peter, because the others excused themselves without an assertion.

2216. Then Jesus came with them into a country place which is called Gethsemani. In this part he sets down the preparation, which is through prayer; and he does three things:

first, the intention of praying is set down;

second, the need for prayer;

third, a difference.

The second is at and taking with him Peter, and the two sons of Zebedee; the third, at and going a little further, he fell upon his face.

Concerning the first, he does two things:

first, the place is set down;

second, he declares his intention: and he said to his disciples.

2217. It says therefore, then Jesus came with them into a country place which is called Gethsemani. What is said in John seems contrary, that Jesus went forth . . . over the brook Cedron (John 18:1). Hence one should note that this village was at the foot of Mount Olivet, so it was the same place; and he came there after the meal as though to take a walk.

2218. Then he declares his intention of praying: and he said to his disciples: sit here, till I go over there and pray. A similar thing is found in Genesis, and he said to his young men: stay you here with the ass: I and the boy will go with speed as far as there, and after we have worshipped, will return to you (Gen 22:5).

But here Damascene raises a question. Prayer is an ascent into God, but Christ’s intellect was conjoined to God; how then was God, who did this, in need?

So let it be said that he did not pray for his own sake, but for our benefit. And this benefit is twofold, for he prayed in order to give us an example, that in affliction we may have recourse to the Lord; in my trouble I cried to the Lord (Ps 119:1). Likewise, to show that he was from another, and that he had everything from another; hence he says, the Son cannot do any thing of himself (John 5:19). And in the same book, I do nothing of myself (John 8:28). Likewise, to exclude an error, for some said that the Father’s power and the Son’s power are not the same; I honor my Father, and you have dishonored me (John 8:49).

2219. Therefore he gives an example of praying, and how one should pray. For the first condition for prayer is that it should be a humble prayer, which is indicated because he went into a valley; the prayer of the humble and the meek has always pleased you (Jdt 9:16). Likewise, it should be devoted; hence he was in Gethsemani, namely in the ‘valley of richness’; let my soul be filled as with marrow and fatness (Ps 62:6). Likewise, that it be solitary, as above, enter into your chamber, and, having shut the door, pray to your Father in secret (Matt 6:6).

2220. And taking with him Peter and the two sons of Zebedee. Here he declares the need for prayer: and this was sorrow. And

first, he sets down a witness of the sorrow;

second, he describes the sorrow;

third, he pushes back the disciples.

The second is at he began to grow sorrowful and to be sad; the third, at stay you here, and watch with me.

2221. It says therefore, and taking with him Peter and the two sons of Zebedee. He took three men with him. And why those rather than the others? One reason is because they were stronger, and since weakness scandalized all of them, he willed to show his weakness to these rather than to the others. Likewise, he had shown them glory; so he wished that, as they had seen glory, so they should see weakness, that they might know that neither did the weakness swallow up the glory, nor the glory the weakness.

2222. There follows the description of the weakness. And first, by deed; second, by word.

And in accord with this, he does three things, for

first, he says according to what things Christ sorrowed;

second, why he sorrowed;

third, how he sorrowed.

2223. With regard to the first, he began to grow sorrowful and to be sad. There are two errors to be avoided here. For some have said that he sorrowed according to the divinity; and this cannot be, because he sorrowed because he was passible, but the divinity was not passible. Also, the opinion of the Arians, and at another time the Eunomians, was that there was no soul in Christ, but the Word in place of a soul. And why did they say this? So that they could refer everything having to do with defect to the Word, to show that he was less than the Father. And this is false. Therefore he suffered according as he was able to suffer, i.e., according to his soul.

2224. Then he said to them: my soul is sorrowful even unto death. He does not say: I am sorrowful, because ‘I’ points to the person, but he did not sorrow insofar as he was the Word, but according to his soul; therefore the error of Arius and of Apollinaris is excluded; likewise the error of Manichaeus, who held that he did not truly suffer. Hence what he suffered according to is clear.

2225. But why did he sorrow? The sayings of the saints are different. For Hilary and many others have said that he did not sorrow on his own account, nor on account of his death, but on account of the disciples’ scandal: and he would prove this by the fact that he took them with him. Damascene says that he sorrowed for himself. And why? Because sorrow is present by the fact that we lack what we naturally love. The soul naturally desires to be united to the body, and this desire was in Christ’s soul, for he ate, and drank, and hungered. Therefore the separation was contrary to natural desire: therefore to be separated was sorrowful for it. Yet we can understand that a thing can be present in the soul according to itself, and a thing can be present in the soul by comparison to another: just as a bitter drink, considered in itself, is sorrowful, but related to the end of our health, it is a cause of joy. As a thing can belong to reason as nature, and another thing can belong to reason insofar as it is reason, so Christ’s death was a matter for sorrow according as it was considered in itself, but according as it was referred to reason, by referring it to the end, in this way he rejoiced. So the sayings of Hilary and Jerome are understood by referring to the end.

2226. Likewise, it is asked how sorrow occurred in Christ.

Therefore one should note that sometimes sorrow happens according to passion, sometimes according to propassion. According to passion, when a thing suffers and is changed; but when it suffers and is not changed, then it has propassion. But sometimes these sort of things are in us such that reason is changed, and then the passions are perfected: but when reason is not changed, then it is propassion. But in Christ, reason was never changed; therefore it was propassion, and not passion. Hence the evangelist says meaningfully, he began to grow sorrowful. Similarly, Augustine says that we have sorrow as imposed, but Christ as assumed: for that which is had through origin, by being born, is imposed, but Christ assumed our nature as he willed. Therefore it was not a necessity that he take on a passibility, such as sorrow, but voluntary. Likewise, one should note what Damascene says, that in us the motion of passion comes before reason, because sometimes passion is in us, sometimes propassion; but in Christ there was only propassion, and it never happened in Christ that a motion arose rebelliously in the lower powers of the soul, but on the contrary the lower powers were entirely subject to reason, and when he willed, he permitted the lower powers to act in accord with what was natural to them. This is why the other evangelist said that he troubled himself (John 11:33), because that motion could only have happened according as he willed it.

2227. Then he said to them: my soul is sorrowful even unto death. Note that he says, even unto death, through which I will satisfy for this scandal and for others. Or according to another explanation: do not think that it should endure forever, because as long as the body is passible, and this is until death, my soul is sorrowful, and then it will be glorified.

2228. Then he excludes the others: stay here, and watch with me.

2229. And going a little further, he fell upon his face, praying, and saying. Above, he touched on the cause of the sorrow, and here he treats of the order of Christ’s prayer. And since Christ prayed three times, this part is divided into three parts, according to the three prayers.

And concerning the first, he does two things:

first, he sets down the prayer of the one praying;

second, he reproaches the disciples’ failure, at, and he came to his disciples.

And in the first,

first, he sets down the condition of the one praying;

second, the tenor of the prayer.

2230. Now, he points out three conditions, for first he notes solicitude, second humility, third devotion.

Solicitude, at going a little further, because he separated himself even from those whom he had chosen; above, enter into your chamber, and, having shut the door, pray to your Father in secret (Matt 6:6). But notice that he does not go much further, but a little, that one may notice that he is not far off from those who call upon him; the Lord is near unto all those who call upon him (Ps 144:18). Also, that they might see him praying, and receive the form.

So there follows humility: he fell upon his face, by which he showed an example of humility. And first, for the sake of common humility, for humility is necessary for prayer; the prayer of him who humbles himself, will pierce the clouds (Sir 35:21). Also for the sake of a particular humility, namely Peter’s, because he had said, even if I must die with you, I will not deny you. So the Lord fell down, to signify that he should not confide in his own strength; above, **learn of me, because I am meek, and humble of heart **(Matt 11:29).

Likewise, the condition of piety or devotion is indicated, when he says, my Father. For it is necessary for one who prays that he pray out of devotion; hence it says, my Father, for he himself is a Son in a singular way, and we through adoption; I ascend to my Father and to your Father (John 20:17), as though to say, mine in one way and yours in another.

2231. Next he adds the tenor of the prayer: if it be possible, let this chalice pass from me. This prayer can be explained in three ways, and whatever way it is explained, there are two things to be considered.

You should consider the first thing in common with regard to all, for, according to Damascene, prayer is the ascent of the mind into God: hence prayer is according to the mind, or according to the higher reason; but although it holds a place below God, yet it is above human nature, or under the divine will. So what should be understood? Insofar as it is with the superior reason he descends to it, as far as is fitting, yet such that it is always subject to the divine reason; and this is pointed out when he says, nevertheless not as I will, but as you will; for the higher reason follows the desire of nature, yet not simply, i.e., if is not incompatible as related to what is higher. Hence he wishes to say: I will that what I will be fulfilled if it is not incompatible with your justice, but I will that your justice be fulfilled.

And by this he teaches an example about how we should order affections, for we should so order them that they are not out of harmony with the divine rule. Hence it is not grave if someone flees what is grave for nature, while yet he orders it to the divine will.

2232. Likewise it can be explained, according to Chrysostom and Origen, such that Christ’s passion is signified by the chalice, about which: I will take the chalice of salvation (Ps 115:4). It is agreed that Christ had the natural will of a man, and this is what is such as to flee from death: therefore, that he might show that he was a man, he asked that the chalice pass from him; and this is natural in such a way that the petition does not withdraw him from it. Similarly, he said, if it be possible, let this chalice pass, i.e., the passion: but I do not speak absolutely, but if it is possible. And since someone might think that he doubted whether it was possible for God, he shows that it is possible, because all things are possible to you (Mark 14:36).

Nevertheless not as I will, but as you will, i.e., if it fits with your justice, I will it; this is why he says, not as I will. Hence he touches on two wills: one which he had from the Father insofar as he is God, one which he had with the Father. And in this the error of many is refuted. Also, another will which he had insofar as he is man: and he submitted this will to the Father in all things, by this giving us an example, that we might submit our will to God’s will; I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38), the Father.

According to Jerome, he did not simply ask, but asked that this chalice might pass. He saw that he was about to suffer under the Jews, so he willed that it might pass, i.e., that he might redeem the world in such a way that it would not be the Jews’ crime; by their offense, salvation is come to the gentiles (Rom 11:11).

But Hilary speaks this way: the Lord does not ask not to die, but asks that the chalice might pass on to others; as though to say: I accept the chalice with confidence. I ask that my disciples may accept it with no lack of confidence. But why does he say, if it be possible? Because it seems contrary to nature that they should accept death without sorrow. Hence he wishes to say: If it were possible, I would will that others not suffer; but let it be as you will, i.e., according to your decree.

2233. And he came to his disciples, and found them asleep. Here he reproaches the disciples’ failure. And

first, the failure is set out;

second, the reproach;

third, a warning;

fourth, the reason for the warning.

2234. When he had prayed, he came to his disciples, and found them asleep. And there is a literal reason for this, for a part of the night had already passed, so they were heavy with sleep. Another reason was that they were sorrowful, and sleep easily creeps over such men; a sorrowful spirit dries up the bones (Prov 17:22). Likewise, it signifies that as Christ went up to the passion for us, many slept, just as they all slumbered and slept, above (Matt 25:5).

2235. And he said to Peter: what? Could you not watch one hour with me? But why did he speak especially to Peter? The reason is that Peter had boasted more of himself, that he would stay near him in his need: so there was already a presage of his fall. Could you not watch one hour with me? And why did he speak to everyone after that? Because they had all made promises along with Peter; for it said above, And in like manner said all the disciples.

2236. Watch and pray that you do not enter into temptation. In this part he adds a warning. You have confidence in yourselves; but you should flee to the intercessions of prayer; hence, pray that you do not enter into temptation. For above, in the common prayer, he teaches all to pray this: and lead us not into temptation (Matt 6:13). And he puts watchfulness first, for preparation; before prayer prepare your soul (Sir 18:23), i.e., prudence is necessary; above, **therefore be wise as serpents **(Matt 10:16).

2237. The spirit indeed is willing, but the flesh is weak; as though to say: the spirit is ready to do what you promised, but still prayer is needed not on account of the spirit, but on account of the flesh, which is weak; this is why watchfulness is necessary. A similar thing is what the Apostle says, the body indeed is dead, because of sin; but the spirit lives, because of justification (Rom 8:10).

But one should note that every man’s flesh is weak, but not every man’s spirit is ready. For indeed in the evil, just as the flesh is weak, so also the spirit: it is the other way around in the good, for they have a ready spirit, and this is why in the resurrection the spirit returns to a ready body.

Or, there can be two sorts of weakness. One, an evil weakness which inclines toward sin, as the Apostle says, there dwells not . . . in my flesh, that which is good (Rom 7:18). Another, a good weakness, according to which the body fails in readiness, as is said, I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love (Song 5:8). And for this reason a man should keep watch, as Origen says, as one who has a great treasure diligently watches, to guard it.

2238. Again the second time, he went and prayed. Here he prays a second time. According to Chrysostom, he prays a second time to show more strongly the truth of the human nature; hence, and for that you did see the second time a dream pertaining to the same thing: it is a token of the certainty (Gen 41:32).

2239. What he says, if this chalice may not pass away, but I must drink it, your will be done, can be explained in three ways. First, in this way. Above, he had prayed with a condition, but here, since it had been made certain that it could not be otherwise than that he drink it, he asks that his will be done; as though to say: if it cannot be otherwise than that I will pass over to immortal glory, for his mortality was not imposed, but assumed, so whether he suffered or not, he was going to pass over to immortal glory. But it could not have passed from himself and from his members; hence if he did not drink it, it would not pass from his members. He wishes therefore to say: if it cannot pass from me, and from my members, your will be done. That I should do your will: O my God, I have desired it (Ps 39:9).

Second, Jerome explains it this way: if it cannot come about that the truth passes to the gentiles unless the Jews trespass, your will be done; for their crime was made salvation for the gentiles.

Hilary explains it this way: if it cannot cannot come about that the other saints drink the chalice of the passion except by my example, your will be done; for the other saints took example from Christ’s passion. He wishes therefore to say: if it cannot pass from me into the disciples unless I drink it, that they might be made stronger for drinking it, your will be done.

2240. Next the disciples’ second sleep is set down: and he came again and found them sleeping: for their eyes were heavy with sleep, that is, owing to sleep, and owing to sorrow; my eye is troubled with wrath (Ps 30:10).

2241. And leaving them, he went again: and he prayed the third time. Here he treats of the third prayer: and he does two things:

first, he sets down the order;

second, the concession of sleep, at then he came to his disciples.

2242. It says, and leaving them, he went again: and he prayed the third time, saying the same word.

But what does it mean that he prayed three times? He prayed three times to free us from present, past, and future evils.

Also, to teach that our prayer should be directed to the Father, and to the Son, and to the Holy Spirit; hence it always says in the prayers of the Church: glory be to the Father, and to the Son, and to the Holy Spirit. Also, that by a triple prayer he might unloose Peter’s triple denial; but I have prayed for you, that your faith fail not (Luke 22:32).

Likewise, he prayed three times against three fears. For fear is contrary to concupiscence; for concupiscence is threefold: of curiosity, of pride, and of the flesh, and these three are touched on, for all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life (1 John 2:16). To these three concupiscences there correspond three fears, namely: to the concupiscence of the flesh, the fear of sorrow; to the concupiscence of the eyes, the fear of poverty; to the concupiscence of pride, the fear of reproach and disgrace. And Christ suffered these things not because he was in need, but on our behalf.

2243. Then he came to his disciples, and said to them. And

first, he concedes sleep;

second, he arouses, at rise, let us go.

First, he gives permission;

second, he gives the reason, at behold the hour is at hand, and the Son of man will be betrayed into the hands of sinners.

2244. The first time, Christ found them sleeping and reproached them; the second, he found them sleeping, and was silent; the third, he found them sleeping, and granted the sleep. What is the reason? A literal reason is that the form for correction is given to prelates, for when he comes to someone and finds him sleeping, he does not know whether it happened out of negligence or out of weakness. And he can concede it. Also, because after the resurrection he found them sleeping, and rebuked them; O foolish, and slow of heart to believe (Luke 24:25). Likewise, he visited them after the Holy Spirit was received, and then he said nothing, because they were as yet weak, because they as yet observed the things pertaining to the law, as is said about Peter (Gal 2:11). But last of all he will visit them at his coming, and he will leave them in holy and peaceful rest; in peace in the same I will sleep, and I will rest (Ps 4:9).

According to Augustine, he granted it to them, while above he denied it: but this sleep is different from the one above. For the one above is the sleep of heaviness, and this was spoken about above, for it says, their eyes were heavy with sleep, and this should be reproached. But here the sleep is the sleep of rest; and this is permitted. Likewise, there is a sleep owing to disturbance, and this is forbidden. It says about this, rise you who sleep, and arise from the dead (Eph 5:14). For sometimes sleep is owing to rest of the body, but yet the soul keeps watch: I sleep, and my heart watches (Song 5:2). Also, since they were about to labor, it was necessary that they rest.

2245. Then he gives the reason: behold the hour is at hand. He did not have to do this out of some necessity, but by the divine decree; they sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come (John 7:30). But this hour had come; Jesus knowing that his hour was come, that he would pass out of this world to the Father (John 13:1).

But they might say: if the hour is by the divine decree, therefore those who kill him do not sin. This is why along with this he sets down the sin: and the Son of man will be betrayed into the hands of sinners, i.e., they are not doing this by the divine decree, but for the fulfillment of their own will. I have given my dear soul into the hands of her enemies (Jer 12:7).

2246. Then he sets down the rousing. And first, he sets it down; second, the need for it, at behold.

And when he says, rise, he shows his own readiness; hence John says that he went to them (John 18:4).

And why? Behold he is at hand who will betray me. He was near, not that Christ saw him with a bodily eye, but with the spirit, namely the eye of the divinity.

But why did he tell them, rise, when he had given them permission to sleep? Augustine resolves it, saying that he had spoken by way of rebuke, as though to say: sleep as much as you want, behold the hour is at hand. And Augustine says that this explanation would be sufficient, except that a better occurred to him; so he says otherwise, that they had slept for a little while, and when they had slept, he said, rise, let us go.