Стих 38. И прешед мало, паде на лицы Своем… Лука (22, 41) указал и меру расстояния, сказав, что Он отошел от них на вержение камня.

Стих 39. Моляся и глаголя: Отче Мой, аще возможно есть, да мимоидет от Мене чаша сия: обаче не якоже Аз хощу, но якоже Ты. Говоря: аще возможно есть, да мимоидет от Мене чаша сия, обнаружил человеческий страх, называя чашею смерть; а словами: обаче не якоже Аз хощу, но якоже Ты, показал, что если даже природа влечет в противную сторону, нужно следовать воле Божией и предпочитать ее своей воле, как более полезную для нас. Эти же слова: обаче не якоже Аз хощу, но якоже Ты яснее выразил Лука (22, 42), говоря: обаче не Моя воля, но Твоя да будет. А Марк (14, 34 и 35) говорит, что Спаситель молился, чтобы, если возможно, миновал Его час сей, т. е. смерти, и говорил: Авва Отче, вся возможна Тебе: мимо неси от Мене чашу сию: но не еже Аз хощу, но еже Ты. Еврейское слово Авва значит Отец, поэтому и присоединено значение его. Прибавление: не еже Аз хощу, но еже Ты есть неполная речь; здесь опущено: пусть будет. А полная мысль такая: пусть будет не то, чего Я хочу, но то, чего Ты хочешь. У Луки (22, 42) написано: Отче, (аще) волиши мимонести чашу сию от Мене, и тоже речь не полная; пропущено: мимонеси. Сказал: аще возможно, т. е. допустимо, как человек, потому что человеку свойственно колебаться; а как Бог, Он знал, возможно ли это, или не возможно. Вероятно, что все это было сказано по частям, так как в молитвах мы обыкновенно выражаем одно и то же различным образом.

Стих 40. И пришед ко учеником, и обрете их спящих, и глагола Петрови: тако ли… Тако ли нужно читать вопросительно. Упрекнул его, хотя и другие спали. Но порицает преимущественно его, как более ревностного, говоря: так ли ты обещал поступать?

Стих 40. Не возмогосте единаго часа побдети со Мною. Вы обещали со Мною умереть, а не могли бодрствовать со Мною и одного часа? Марк (14, 37) говорит, что Спаситель сказал Петру: Симоне, спиши ли; не возмогл еси единаго часа побдети? Преимущественно к нему относил Свою речь, но вместе с тем и к другим.

Стих 41. Бдите и молитеся, да не внидете в напасть… Не надейтесь на себя, не обещайте многого, но бодрствуйте и молитесь, чтобы не впасть в искушение. Некоторые под искушением понимают здесь отречение.

Стих 41. Дух убо бодр, плоть же немощна. Дух бодр и смело идет против опасности, а плоть, как немощная, страшится и убегает. Поэтому нужно не гордиться, обращая внимание на бодрость духа, а быть смиренным, видя немощь плоти.

Стих 42. Паки вторицею шед помолися, глаголя: Отче Мой, аще не может сия чаша мимоити от Мене, аще не пию ея, буди воля Твоя. Марк написал, что Спаситель сказал то же слово, что и прежде (14, 39). Вероятно, что Он сказал и то, и другое.

Verse 43. And when they came, they found packs of sleeping: for their eyes were burdened... they were heavy not only from sleep, but also from sorrow, as Luke said (22:45), since they were already convinced of the death of the Saviour. Mark (14:40) said: "And I do not know what was reported to Him."

Verse 44. And he left them, going to the packs, praying the third, the same word of the rivers. He prayed for the second and third time, showing that one should pray more often and not weaken. He comes to the disciples for the second time to expose their weakness. For after the rebuke they not only did not reform, but fell so asleep that they could not even answer Him. Therefore, the Savior did not even rebuke them this time. Luke (22:43 and 44) said in more detail, namely, that an angel appeared to Him from heaven, strengthening Him, that is, calling Him as a man to be strong and of good courage, and that, being in podvig, He prayed more diligently, that we also would pray more diligently in times of danger, and that His sweat was like drops (θρομβοι) of blood dripping on the ground; θρομβοι — lumps, i.e. thick drops of blood. By this he said not that Jesus Christ sweated blood, but that from these death throes he began to sweat profusely. In order that everything that has happened should not seem to be a pretense, the Saviour not only shows sorrow on His face, but reveals it much more clearly and prays more than once; An angel comes to Him to maintain courage, but He still feels anguish and prays more earnestly until He sweats profusely. He does and endures all this in order to convince him that He did not perceive mankind in a phantom, but in reality. If there are those who do not believe in His incarnation, even after all that is proper to man has happened to Him, how much more would they not believe if this did not happen. It is also necessary to pay attention to how did the Evangelists know what the Savior said during prayer, how many times He prayed, then about the Angel, and about everything else in general? Then all the disciples slept, and then, leaving Him, they fled. I think that the Teacher Himself said this to the disciples after the Resurrection, when He appeared to them for forty days, as the Book of Acts says (1:3).

Verse 45.Then come to Thy disciples, and say unto them, Sleep, the rest, and rest... He said this, reproaching and reproaching them for sleeping in the moment of the most danger, and forgetting even His repeated persuasions to watch and pray; as if he were saying, "Hitherto ye have not been awake; Sleep and rest if you can.

Verse 45. Behold, the hour draws nigh..., i.e. betrayal. St. Mark (14:41) says that before these words Jesus Christ said: "Come (απεχει"), i.e., the devil has received power against Me, or: "That which pertains to Me ends, i.e., it receives fulfillment; for Luke also (22:37) said: "If it is for me, I will have an end."

Verse 45. And the Son of Man is delivered into the hands of sinners. This is understandable.

Verse 46. Arise, let us go: behold, draw nigh and betray Me. And by doing so, he showed that he died voluntarily. Knowing beforehand that they are coming against Him together with the betrayer, not only does he not flee, but even hastens to go out to meet them, saying: "Let us go to them." Luke (22:46) says that Jesus Christ said to His disciples: "Why do you sleep; Arise and pray that you may not enter into the attack. He probably said this before, and then added, "Arise, let us go."

Verse 47. And again I say unto Him, Behold, Judas, one of the two, come, and with him many people with weapons and drekols, from the bishops and the elders of men. One of the Twelve is added as a sign to show that he was one of the first disciples. This is set up as a rebuke of Judas, but it also applies to the other disciples; However, evangelists are not ashamed to write about this, because everywhere they care about the truth. John (18:3) says of Judas: "Receive the spira and the servants of the bishops and Pharisees, and come there with the luminaries, and the lights, and the weapons." Spira was a band of warriors hired for money, and the luminaries were the so-called lanterns.