Teks -- Matthew 26:37 (NET)

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 26:37 - He took with him

He took with him ( paralabōn ).

Taking along, by his side (parȧ ), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe.

Robertson: Mat 26:37

@@The word for sore troubled (adēmonein ) is of doubtful etymology. There is an adjective adēmos equal to apodēmos meaning "not at home,""away from home,"like the German unheimisch, unheimlich. But whatever the etymology, the notion of intense discomfort is plain. The word adēmonein occurs in P.Oxy. II, 298,456 of the first century a.d. where it means "excessively concerned."See note on Phi 2:26 where Paul uses it of Epaphroditus. Moffatt renders it here "agitated."The word occurs sometimes with aporeō to be at a loss as to which way to go. The Braid Scots has it "sair putten-aboot."Here Matthew has also "to be sorrowful"(lupeisthai ), but Mark (Mar 14:33) has the startling phrase greatly amazed and sore troubled (ekthambeisthai kai adēmonein ), a "feeling of terrified surprise."

Wesley: Mat 26:37 - And taking with him Peter and the two sons of Zebedee

To be witnesses of all; he began to be sorrowful and in deep anguish - Probably from feeling the arrows of the Almighty stick fast in his soul, while God laid on him the iniquities of us all. Who can tell what painful and dreadful sensations were then impressed on him by the immediate hand of God? The former word in the original properly signifies, to be penetrated with the most exquisite sorrow; the latter to be quite depressed, and almost overwhelmed with the load.

Clarke: Mat 26:37 - And he took with him Peter and the two sons of Zebedee

And he took with him Peter and the two sons of Zebedee - That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation

Clarke: Mat 26:37 - Began to be sorrowful

Began to be sorrowful - Λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigor, and threatens to separate soul and body

Clarke: Mat 26:37 - And very heavy

And very heavy - Overwhelmed with anguish - αδημονειν . This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit.

Calvin: Mat 26:37 - He began to be affected with grief

37.He began to be affected with grief We have seen that our Lord formerly contended with the fear of death; but as he now fights face to face with temptation, such an attack is called the beginning of grief and sorrow. Hence we infer that the true test of virtue is only to be found when the contest begins; for then the weakness of the flesh, which was formerly concealed, shows itself, and the secret feelings are abundantly displayed. Thus, though God had already tried his Son by certain preparatory exercises, he now wounds him more sharply by a nearer prospect of death, and strikes his mind with a terror to which he had not been accustomed. But as it appears to be inconsistent with the divine glory of Christ, that he was seized with trembling and sadness, many commentators have labored with toil and anxiety to find some way of evading the difficulty. But their labor has been ill-judged and of no use; for if we are ashamed that Christ should experience fear and sorrow, our redemption will perish and be lost.

Ambrose justly says: “I not only do not think that there is any need of excuse, but there is no instance in which I admire more his kindness and his majesty; for he would not have done so much for me, if he had not taken upon him my feelings. He grieved for me, who had no cause of grief for himself; and, laying aside the delights of the eternal Godhead, he experiences the affliction of my weakness. I boldly call it sorrow, because I preach the cross. For he took upon him not the appearance, but the reality, of incarnation. It was therefore necessary that he should experience grief, that he might overcome sorrow, and not shut it out; for the praise of fortitude is not bestowed on those who are rather stupefied than pained by wounds.” Thus far Ambrose.

Certainly those who imagine that the Son of God was exempt from human passions do not truly and sincerely acknowledge him to be a man. And when it is even said that the divine power of Christ rested and was concealed for a time, that by his sufferings he might discharge all that belonged to the Redeemer, this was so far from being absurd, that in no other way could the mystery of our salvation have been accomplished. For Cyril has properly said: “ That the suffering of Christ on the cross was not in every respect voluntary, but that it was voluntary on account of the will of the Father, and on account of our salvation, you may easily learn from his prayer, Father, if it be possible, let this cup pass from me. For the same reason that the Word of God is God, (Joh 1:1,) and is naturally life itself, (Joh 11:25,) nobody doubts that he had no dread of death; but, having been made flesh, (Joh 1:14,) he allows the flesh to feel what belongs to it, and, therefore, being truly a man, he trembles at death, when it is now at the door, and says, Father, if it be possible, let this cup pass from me; but since it cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature, even in Christ himself, has the sufferings and fears which belong to it, but that the Word, who is united to it, raises it to a fortitude which is worthy of God.” He at length concludes: “ You perceive that it was not for the sake of the flesh that the death of Christ was voluntary, but that it was voluntary, because, on account of it, according to the will of the Father, salvation and life were bestowed on men.” Such are the views of Cyril.

Still the weakness which Christ took upon himself must be distinguished from ours, for there is a great difference. In us there is no affection unaccompanied by sin, because they all exceed due bounds and proper restraint; but when Christ was distressed by grief and fear, he did not rise against God, but continued to be regulated by the true rule of moderation. We need not wonder that, since he was innocent, and pure from every stain, the affections which flowed from him were pure and stainless; but that nothing proceeds from the corrupt nature of men which is not impure and filthy. Let us, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weak without any taint of sin; but that all our affections are sinful, because they rise to an extravagant height.

The kind of feelings, by which Christ was tempted, is also worthy of notice. Matthew says that he was affected by grief and sorrow (or anxiety;)Luke says that he was seized with anguish; and Mark adds that he trembled. And whence came his sorrow and anguish, and fear, but because he felt that death had something in it more sad and more dreadful than the separation of the soul and body? And certainly he underwent death, not merely that he might depart from earth to heaven, but rather that, by taking upon himself the curse to which we were liable, he might deliver us from it. He had no horror at death, therefore, simply as a passage out of the world, but because he had before his eyes the dreadful tribunal of God, and the Judge himself armed with inconceivable vengeance; and because our sins, the load of which was laid upon him, pressed him down with their enormous weight. There is no reason to wonder, therefore, if the dreadful abyss of destruction tormented him grievously with fear and anguish.

TSK: Mat 26:37 - Peter // sorrowful

Peter : Mat 4:18, Mat 4:21, Mat 17:1, Mat 20:20; Mar 5:37

sorrowful : Mar 14:33, Mar 14:34; Luk 22:44; Joh 12:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 26:37-38 - My soul is exceeding sorrowful, even unto death

Ver. 37,38. Mark names the three disciples, Mar 14:33,34 : And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; and saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. The three witnesses of his transfiguration, Mat 17:1 , he takes also to be witnesses of his agony. He began to be sorrowful, and very heavy. The words in the Greek are expressive of the greatest sorrow imaginable, which he further expresses Mat 26:38 , saying,

My soul is exceeding sorrowful, even unto death This was not wholly upon the sense of his approaching death, for he laid down his life, no man took it from him; nor yet to consider how his disciples would be left; but in the sense he had of the wrath of God due to man for sin, which he now felt, bearing our sins. So as this was a part, and a great part, of his suffering as appears by his following earnest prayers for the passing away of that cup, his sweating as it were drops of blood, Luk 22:44 , the angels coming and ministering unto him, Luk 22:43 . Luke saith, he was in an agony, which signifieth a great inward conflict.

Haydock: Mat 26:37 - He began to grow sorrowful // Greek: Lupeisthai kai ademonein

He began to grow sorrowful. [8] The Greek signifies to be dispirited. St. Mark, to be in a consternation with fear: to wit, when all he was to undergo was represented to him, as well as the ingratitude of sinners. (Witham)

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Greek: Lupeisthai kai ademonein. In St. Mark, Greek: ekthambeisthai.

Gill: Mat 26:37 - And he took with him Peter, and the two sons of Zebedee // and began to be sorrowful // and to be very heavy

And he took with him Peter, and the two sons of Zebedee,.... James and John, who perhaps were the strongest, and best able to bear the shocking sight, and were his favourite disciples; who were admitted to be with him at other times, when the rest were not; as at the raising of Jairus's daughter, Mar 5:37, and moreover, these were at his transfiguration on the mount, Mat 17:1, which was a representation and presage of his glory; and so were very proper persons to be witnesses of his sorrows and agonies, which were the way to it; and three of them were taken by him for this purpose, being a sufficient number to bear testimony, since by the mouth of two or three witnesses everything is established:

and began to be sorrowful; his soul was troubled on the same account six days before, Joh 12:27, but was now sorrowful. He was a man of sorrows all his days, and acquainted with griefs, being reproached and persecuted by men: but now a new scene of sorrows opened; before he was afflicted by men, but now he is bruised, and put to grief by his Father: his sorrows now began, for they did not end here, but on the cross; not that this was but a bare beginning of his sorrows, or that these were but light in comparison of future ones; for they were very heavy, and indeed seem to be the heaviest of all, as appears from his own account of them; his vehement cry to his Father; his bloody sweat and agony; and the assistance he stood in need of from an angel; and the comfort and strength he received from him in his human nature: all which, put together, the like is not to be observed in any part of his sufferings:

and to be very heavy; with the weight of the sins of his people, and the sense of divine wrath, with which he was so pressed and overwhelmed, that his spirits were almost quite gone; he was just ready to swoon away, sink and die; his heart failed him, and became like wax melted in the midst of his bowels, before the wrath of God, which was as a consuming fire: all which shows the truth, though weakness of his human nature, and the greatness of his sufferings in it. The human nature was still in union with the divine person of the Son of God, and was sustained by him, but left to its natural weakness, without sin, that it might suffer to the utmost, and as much as possible for the sins of God's elect.