Mark 14:33-42 | Session 57 | Mark Rightly Divided
An outline is available here: https://humble-sidecar-837.notion.site/Mark-14-33-42-Session-57-Mark-Rightly-Divided-144b35a87d6380fcaef8f0515bde162e?pvs=4
Mark 14:27-42 | The Garden of Gethsemane
verses 27-32, see session 56
Mark 14:32-42 | The Garden Prayer
Verse 33 -
This triumvirate of Peter, James, and John appears for the fourth time in Mark (see 5:37, 9:2, 13:3). By now, it's evident that these three hold a special and significant role among the 12 disciples. However, Scripture never explicitly states whether this was purely relational or if the three had some administrative or executive role that the others did not. We can only speculate, so we'll leave it as is. Matthew mentions the trio as a unit once (Matthew 17:1), and Luke does so once (Luke 8:51), with an additional mention in Acts 1:13.
The prominence of this trio among the disciples suggests that Jesus did not establish, and likely will not establish, a government where all individuals hold equal status. While the other disciples are not diminished in importance, there is clearly an elevated role for Peter, James, and John. This hierarchical structure is further supported by Jesus' teachings about the greatest and least in the Kingdom, as seen in Matthew 20:25-28 and Luke 22:24-27.
After separating from the larger group, Jesus began to experience intense emotional distress, described as being "sore amazed" and "very heavy." The gravity of the impending events weighed heavily upon His soul. While Jesus had previously spoken about His approaching death on multiple occasions in Mark (8:31, 9:31, 10:33-34), the immediacy of the situation now cast an ominous shadow. This profound emotional response vividly illustrates the full humanity of Jesus, demonstrating that He was not immune to the anticipation of suffering.
Verse 34 -
Jesus then spoke of His sorrowful soul. In biblical context, the soul is consistently portrayed as the seat of emotions. This is evident in several passages:
Psalm 42:5 - "Why art thou cast down, O my soul? and why art thou disquieted in me?"
1 Samuel 1:10 - "And she was in bitterness of soul, and prayed unto the LORD, and wept sore."
Job 30:25 - "Did not I weep for him that was in trouble? was not my soul grieved for the poor?"
Verses 35-36 -
Jesus begins to pray that "the hour might pass from him" (v. 35). He asks for this "if it were possible" (v. 35), implying that He would be grateful if God would allow and accomplish it. Jesus then acknowledges that "all things are possible" (v. 36) to God and expresses His desire: "take away this cup from me" (v. 36). However, He concludes this famous prayer with words of submission: "not what I will, but what thou wilt" (v. 36).
The phrase "Abba, Father" is often misinterpreted by Bible teachers for emotional effect. They frequently emphasize it as a "daddy" cry, suggesting a special childlike tenderness that's likely not present in the text. Rather than representing a spectrum from "daddy" to "dad" to "father," the text (and thus Jesus' words) simply combines Aramaic and Greek: abba, pater. In Jesus' multilingual setting, it wouldn't be unusual to hear both languages used in such an address during a moment of intensity. Moreover, "abba" isn't the Hebrew equivalent of "daddy" (as opposed to "ab" for "father"); it's simply the Aramaic word for father.
It's worth noting that in Hebrew thought, the repetition of a name or term often signified intense emotion or emphasis. This practice is seen throughout the Bible, such as when God calls "Abraham, Abraham" (Genesis 22:11), or when Jesus cries out "My God, my God" on the cross (Mark 15:34). Other examples include "Samuel, Samuel" (1 Samuel 3:10), "Martha, Martha" (Luke 10:41), and "Saul, Saul" (Acts 9:4). In this context, Jesus' use of both "Abba" and "Father" could be seen as a similar form of repetition, emphasizing the intensity of the moment rather than implying a childlike address.
Verses 37-38 -
The Lord returns to find the trio of disciples asleep, chastising Peter specifically for not being able to "watch" for even an hour. This likely refers to a general sense of time rather than a literal hour. Jesus then adds to His previous instruction to "watch" by asking them to "pray," not for Him, but for themselves, "lest ye enter into temptation" (v. 38).
Jesus then uttered the famous words: "The spirit truly is ready, but the flesh is weak" (v. 38). The three disciples must have been suffering from physical exhaustion, so fatigued that they could sleep even in such dire circumstances. Had it not been physical exhaustion, their slumber would have indicated spiritual apathy—a notion contradicted by Jesus' own words.
Verses 39-40 -
Jesus departs, praying as before, and returns a second time. Here it is confirmed that "their eyes were heavy" (v. 40), a euphemism for extreme exhaustion. The phrase "neither wist they what to answer him" (v. 40) uses the word "wist," which comes from the Anglo-Saxon root witten, meaning "to know." This root is preserved in several modern English words related to knowledge and understanding.
For example:
"Wit" refers to sharpness of intellect or mental clarity, as in "quick-witted" or "having one's wits about them."
"To wit" is a legal or formal phrase meaning "namely" or "that is to say," directly tying to its root in conveying precise knowledge.
"Witness" comes from the same root, referring to one who knows or testifies to an event firsthand.
"Wisdom" also stems from witten, encompassing the idea of knowledge gained through experience and discernment.
Verses 41-42 -
Having gone and returned for the third time, Jesus finds the disciples asleep again. He tells them to "sleep on now, and take your rest." However, immediately in verse 42, Jesus instructs them to "rise up." These contradictory instructions can be reconciled by understanding that there's likely a pause at the colon (":") after "rest." This pause suggests a shift in the urgency of the situation, prompting Jesus to abruptly change his directive. Clearly something in the circumstances changed.
E.W. Bullinger suggests that the phrase "it is enough" (v. 41) employs a Greek word often associated with receiving payment. He posits that at this moment, Judas received his payment and set out to betray Jesus. This interpretation would explain Jesus' sudden instruction for the disciples to "rise up" (v. 42) and His awareness that "he that betrayeth me is at hand" (v. 42).
