Saying, Father, if you be willing, remove this cup from me: nevertheless not my will, but yours, be done.
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EXPOSITORY (ENGLISH BIBLE)Not my will, but thine, be done.—See Notes on Matthew 26:39. Here there is a more distinct echo of the prayer which He had taught His disciples. He, too, could say, “Lead us not into temptation,” but that prayer was subject, now explicitly, as at all times implicitly, to the antecedent condition that it was in harmony with “Thy will be done.”Matthew 26:30-46 notes; Mark 14:26-42 notes.See Poole on "Matthew 26:39", and following verses to Matthew 26:46. See Poole on "Mark 14:35", and following verses to Mark 14:42. Matthew 26:39.
remove this cup from me; meaning, either his present sorrows and distress, or his approaching sufferings and death, which he had in view, or both:
nevertheless not my will; as man, for Christ had an human will distinct from, though not contrary to his divine will:
but thine be done; which Christ undertook, and came into this world to do; and it was his meat and drink to do it, and was the same with his own will, as the Son of God; See Gill on Matthew 26:39, and See Gill on Matthew 26:42.Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
EXEGETICAL (ORIGINAL LANGUAGES)Luke 22:42. πάτερ, Father! the keynote, a prayer of faith however dire the distress.—εἰ βούλει, etc.: with the reading παρένεγκε the sense is simple: if Thou wilt, take away. With παρενεγκεῖν or παρενέγκαι we have a sentence unfinished: “apodosis suppressed by sorrow” (Winer, p. 750), or an infinitive for an imperative (Bengel, etc.). The use of παρ. in the sense of “remove” is somewhat unusual. Hesychius gives as synonyms verbs of the opposite meaning παραθεῖναι, παραβαλεῖν. The ἀπʼ ἐμοῦ leaves no doubt what is meant. In Lk.’s narrative there is only a single act of prayer. The whole account is mitigated as compared with that in Mt. and Mk. Jesus goes to the accustomed place, craves no sympathy from the three, kneels, utters a single prayer, then returns to the Twelve. With this picture the statement in Luke 22:43-44 is entirely out of harmony.42. if thou be willing] The principle of His whole life of suffering obedience, John 5:30; John 6:38.
this cup] Matthew 20:22; comp. Ezekiel 22:31; Psalm 75:8. This prayer is an instance of the “strong crying and tears,” amid which He “learned obedience by the things which He suffered,” Hebrews 5:7-8.Luke 22:42. Εἰ βούλει παρενεγκεῖν, if thou he willing, remove) The Infinitive put for the Imperative is a frequent usage of the Greeks. See note on Revelation 10:9. And in this passage, indeed, such an Enallage (or change of mood and tense) expresses the reverential modesty of Jesus towards the Father. But in this passage, if we suppose an aposiopesis of the verb παρένεγκε [and make παρενεγκεῖν the Infin. after βούλει, this feeling of reverential modesty will be still more expressively conveyed.
 The Infinitive expressing the absolute idea of the verb, irrespective of the particular relations of mood and tense, tends to impart the feeling of majesty to the language when used for the Imperative; especially when God speaks. It was often used archaically for the Imperative, and also for the Imperfect Indicative, in both Latin and Greek.—E. and T.Verse 42. - Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. The three synoptists give this prayer in slightly varying terms; "but the figure of the cup is common to all the three; "it was indelibly impressed on tradition. This cup, which Jesus entreats God to cause to pass from before (παρά) his lips, is the symbol of that terrible punishment, the dreadful and mournful picture of which is traced before him at this moment by a skillful painter with extraordinary vividness. The painter is the same who in the wilderness, using a like illusion, passed before his view the magical scene -f the glories belonging to the Messianic kingdom" (Godet). If thou be willing. He looked on in this supreme hour, just before "the Passion" really began, to the Crucifixion and all the horrors which preceded it and accompanied it - to the treason of Judas; the denial of Peter; the desertion of the apostles; the cruel, relentless enmity of the priests and rulers; the heartless abandonment of the people; the insults; the scourging: and then the shameful and agonizing lingering death which was to close the Passion; and, more dreadful than all, the reason why he was here in Gethsemane; why he was to drink this dreadful cup of suffering; the memory of all the sin of man! To drink this cup of a suffering, measureless, inconceivable, the Redeemer for a moment shrank back, and asked the Father if the cross was the only means of gaining the glorious end in view - the saving the souls of unnumbered millions. Could not God in his unlimited power find another way of reconciliation? And yet beneath this awful agony, the intensity of which we are utterly incapable of grasping - beneath it there lay the intensest desire that his Father's wish and will should be done. That wish and will were in reality his own. The prayer was made and answered. It was not the Father's will that the cup should pass away, and the Son's will was entirely the same; it was answered by the gift of strength - strength from heaven being given to enable the Son to drink the cup of agony to its dregs. How this strength was given St. Luke relates in the next verse.
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