Mark 14:41
And he comes the third time, and said to them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
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EXPOSITORY (ENGLISH BIBLE)
(41) And he cometh the third time.—We may note St. Mark’s omission of the third repetition of the prayer.

It is enough.—Peculiar to St. Mark, and probably noting the transition from the half-reproachful permission, “Sleep on now, and take your rest,” to the emphatic and, as it were, startled exclamation, “the hour is come.”

Is betrayed.—The tense, as in St. Matthew, is present, “is at this moment being betrayed.”

14:32-42 Christ's sufferings began with the sorest of all, those in his soul. He began to be sorely amazed; words not used in St. Matthew, but very full of meaning. The terrors of God set themselves in array against him, and he allowed him to contemplate them. Never was sorrow like unto his at this time. Now he was made a curse for us; the curses of the law were laid upon him as our Surety. He now tasted death, in all the bitterness of it. This was that fear of which the apostle speaks, the natural fear of pain and death, at which human nature startles. Can we ever entertain favourable, or even slight thoughts of sin, when we see the painful sufferings which sin, though but reckoned to him, brought on the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such agony for our sins, and shall we never be in agony about them? How should we look upon Him whom we have pierced, and mourn! It becomes us to be exceedingly sorrowful for sin, because He was so, and never to mock at it. Christ, as Man, pleaded, that, if it were possible, his sufferings might pass from him. As Mediator, he submitted to the will of God, saying, Nevertheless, not what I will, but what thou wilt; I bid it welcome. See how the sinful weakness of Christ's disciples returns, and overpowers them. What heavy clogs these bodies of ours are to our souls! But when we see trouble at the door, we should get ready for it. Alas, even believers often look at the Redeemer's sufferings in a drowsy manner, and instead of being ready to die with Christ, they are not even prepared to watch with him one hour.It is enough - There has been much difficulty in determining the meaning of this phrase. Campbell translates it, "all is over" - that is, the time when you could have been of service to me is gone by. They might have aided him by watching for him when they were sleeping, but now the time was past, and he was already, as it were, in the hands of his enemies. It is not improbable, however, that after his agony some time elapsed before Judas came. He had required them to watch - that is, to keep awake during that season of agony. After that they might have been suffered to sleep, while Jesus watched alone. As he saw Judas approach he probably roused them, saying, It is sufficient - as much repose has been taken as is allowable - the enemy is near, and the Son of man is about to be betrayed. Mr 14:32-42. The Agony in the Garden. ( = Mt 26:36-46; Lu 22:39-46).

See on [1507]Lu 22:39-46.

See Poole on "Mark 14:32" And he cometh the third time,.... After he had prayed a third time, to the same purport as before:

and saith unto them, sleep on now, and take your rest; which words are spoken ironically:

it is enough; or "the end is come"; as the Syriac and Arabic versions render it, of watching and praying:

the hour is come, behold the son of man is betrayed into the hands of sinners; both Jews and Gentiles, by one of his own disciples; See Gill on Matthew 26:45.

And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
EXEGETICAL (ORIGINAL LANGUAGES)
Mark 14:41. ἀπέχει, “it is enough,” A. V[135] = sufficit in Vulgate; one of the puzzling words in Mk.’s vocabulary to which many meanings have been given. Beza, in doubt as to Jerome’s interpretation, was satisfied at last by a quotation from Anacreon coming into his mind, in which the poet, giving instructions to a painter for the portrait of his mistress, concludes: ἀπέχει. βλέπω γὰρ αὐτήν· τάχα, κηρέ, καὶ λαλήσεις = “Enough! the girl herself I view: so like, ’twill soon be speaking, too”. Elsner and Raphel follow Beza. Kypke dissents and renders: ἀπέχει, ἦλθεν ἡ ὥρα, as if it were ἦλθε καὶ ἀπ. ἡ ὥ. = the hour (of my passion) is come and calls you and me away from this scene. Most modern commentators accept the rendering, “it is enough”. Vide an interesting note in Field’s Otium Nor. The meaning is: I have conquered in the struggle; I need your sympathy no longer; you may sleep now if you will.

[135] Authorised Version.41. the third time] The Temptation of the Garden divides itself, like that of the Wilderness, into three acts, following close on one another.

Sleep on now] for ever if ye will. The words are spoken in a kind of gentle irony and sorrowful expostulation. The Golden Hour for watching and prayer was over.

it is enough] Their wakefulness was no longer needed.Mark 14:41. Καὶ ἔρχεται, and He cometh) The third departure [Mark 14:39, “He went away”] is taken for granted, as well as the third offering of the same prayer.—καθεύδετε, sleep on) Matthew 26:45, note.—ἀπέχει, it is enough) Sleep has its turn [the office which it sustains] by this time fully served: now there is another business before us [And though ye do not regard my efforts to awaken and rouse you, yet your rest is being (must now be) broken.—V. g.]Verse 41. - And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough (ἀπέχει); the hour is come. Some have thought that our Lord here uses the language of irony. But it is far more consistent with his usual considerate words to suppose that, sympathizing with the infirmity of his disciples, he simply advised them, now that his bitter agony was over, to take some rest during the brief interval that remained. It is enough. Some commentators have thought that the somewhat difficult Greek verb (ἀπέχει) would be better rendered, he is at a distance; as though our Lord meant to say, "There is yet time for you to take some rest. The betrayer is some distance off." Such an interpretation would require a full. stop between the clause now rendered, "it is enough," and the clause, "the hour is come;" so that the passage would read, "Sleep on now, and take your rest; he (that is, Judas) is yet a good way off." Then there would be an interval; and then our Lord would rouse them up with the words, "The hour is come; behold, the Son of man is betrayed into the hands of sinners." This interpretation all hangs upon the true rendering of the word ἀπέχει, which, although it might be taken to. mean "he," or "it is distant," is nevertheless quite capable of the ordinary interpretation, "it sufficeth." According to the high authority of Hesychius, who explains it by the words ἀπόχρη and ἐξαρκεῖ, it seems safer on the whole to accept the ordinary meaning, "It is enough." It is enough (ἀπέχει)

Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its meaning.

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