JESUS' PRAYER OF SURRENDER

1. The Garden of Sorrow (John 18:1; Luke 22:39-40; Matthew 26:36-38) 

2. Submission to the Father (Matthew 26:39-41; Mark 14:35-36; Luke 22:41-42) 

3. The Anguish of Jesus (Matthew 26:42-44; Luke 22:43-44; Matthew 26:45-46) 

Central Truth: Jesus demonstrated surrender to the will of God. 

Focus: Discover the significance of Christ’s surrender in the Garden and fully submit to God’s will. 

Evangelism Emphasis: Unbelievers must surrender to Christ to be saved. 

Text: “[Jesus] said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt” (Mark 14:36). 

INTRODUCTION 

Jesus’ prayer of surrender at Gethsemane is found in the Synoptic Gospels (Matthew, Mark, Luke) and the Gospel of John’s brief allusion to the event. Synoptic means “to see together.” The first three Gospels contain parallels that are found in the other two. Inspiration (“God-breathed”) does not mean the Spirit overtook the writers and made them recording robots. The Spirit inspired all the writers using their unique perspective, personality, language skills, and audience’s need to record a multifaceted account of Jesus’ life, death, and resurrection. God saw no need for three exact accounts of the same message. It is similar to looking through a crystal at an object. As you turn the crystal, you see different aspects of the same scenery, but from a different viewpoint. The scenery has not changed, just your perspective. So it is with the Synoptics. A good chronological Bible is a useful tool in studying the Gospels. 

This lesson allows us to study each evangelist’s account for the details included, then examine the other evangelists’ narratives and gain a fuller picture of what happened in the garden. For example, John notes the location of the garden, but does not record the prayer and its details. He alone, however, records the High Priestly Prayer of Jesus, which occurred just prior to this event in Jesus’ life. We have all four Gospels; therefore, we have both meaningful prayers as an example for us to follow. For this lesson and where feasible, Matthew’s account will serve as the primary text for studying the additional details provided by Mark and Luke. 

This prayer of surrender occurred after the Last Supper and just before Jesus’ betrayal and arrest. It is difficult to grasp and convey the intensity of this prayer in human language. Jesus is unique in so many ways that it is impossible to catalog, but this prayer and the circumstances surrounding and motivating it stand at the pinnacle. No other person on earth has ever faced the weight of humankind’s sin and punishment, while enduring God’s wrath (Isa. 53:1-12). Only through prayer could He surrender to the task before Him (Heb. 5:7-9). He is the example of submission and obedience we must follow. 

1. THE GARDEN OF SORROW 

A. The Garden in the Dark Valley (John 18:1) 

1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.  

John alone records the location of “a garden” (or “a plentiful valley”) near or part of the Kidron Valley (“Cedron” in KJV). Kidron means “dark” or “not clear,” as the brook in the valley became raging in wet weather. The garden was located between the east wall of Jerusalem and the Mount of Olives. Matthew and Mark identify the “place” as “Gethsemane” (Matt. 26:36; Mark 14:32), whereas Luke identifies by its location near the Mount of Olives (Luke 22:39). The terms used in the Gospels reveal it was “an enclosed area,” like a walled garden. Some traditions suggest it was part of the estate belonging to Mary, the mother of Mark (see Acts 12:12). Whoever the owner was, Jesus and His disciples were free to stay there on their visits to Jerusalem (see Luke 21:37; 22:39). 

The name Gethsemane means “oil press.” Given its close proximity to the Mount of Olives, it would have been in an area where oil was extracted by placing the olives in a press and squeezing the oil out. This “crushing to produce oil” imagery, especially in light of what happens in the garden, should not be lost on the reader. 

The area has a rich Biblical history. It may have been David’s royal garden (Neh. 3:15; a place where a king’s beauty can be seen). He crossed the area weeping intensely and barefoot, when fleeing from Absalom (2 Sam. 15:23, 30; a place of intense sorrow and betrayal). Asa destroyed his mother’s pagan idols there (1 Kings 15:13; a place where Satan’s power is destroyed). The priests placed any unclean thing from the Temple there, including pagan altars from Jerusalem (2 Chron. 29:16; 30:14; a place of cleansing and submission). Athaliah, the wicked daughter of Ahab and Jezebel, was slain there (2 Kings 11:16; a place of death). During Josiah’s reign, a cemetery for commoners was placed on one side of the valley (2 Kings 23:6; a place where the marginalized are remembered). Archeologists suggest royalty was buried on the other side (a place where a King dies to self). The imagery and significance of the area is rich and brought together in Jesus Christ. 

• Are you following Jesus step-by-step as His disciples were doing? 

B. A Charge to Prayer (Luke 22:39-40) 

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. 40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.   

Jesus “came out” of the upper guest chamber of the house in which He ate the Last Supper (Matt. 26:26-30; cf. Luke 22:11), washed the disciples’ feet, taught about the Holy Spirit, and prayed (John 13—17). He left there and walked “to the Mount of Olives,” where the garden of Gethsemane was located. Luke specifically points out this was the norm for Him (“as He was accustomed,” 22:39 NKJV). Some translate the term he uses as “habit”; however, that term carries a suggestion of performing a function without engaged thought. It is better understood as “a pattern of behavior” or “intentional conduct.” Jesus often came to this garden. It was His place of prayer in Jerusalem (John 8:1). Judas knew the place (18:2); thus, it was a place familiar to the disciples. Prayer should be desired, consistent, and intentional in our lives—engaging mind, body, and soul. 

Luke observes that “his disciples also followed him” (22:39), for they truly were followers of Christ. They had followed Him previously in good and bad times. They were choosing to follow Him now, knowing what was about to transpire and that they were not exempt from the process (see Matt. 26:31-35). Were they perfect as they followed Him? No. But, they “continued” following Him (Luke 22:28). 

Arriving at “the place,” He gave them specific instructions to “pray” (v. 40). It is not a suggestion, but a command. He has just prayed for them (John 17:6-19). Now they are instructed to pray for themselves. He was about to leave them, and it was an important lesson for them to grasp. Jesus uses an inclusive term for prayer. It is a presenting of one’s self before the presence of God for fellowship, communion, and formation. They are to present themselves to God, humble themselves in His presence, and receive His provision through prayer in order that they “may not enter into temptation” (Luke 22:40 NKJV). To use a Pentecostal analogy, Jesus wants us “prayed up,” so we do not place ourselves in a position to be tempted. Can we ask Him to help us in the midst of temptation? Certainly! However, it is better to avoid a battle than fight our way through it. 

Word-Powered Praying 

The best way to pray is to open the Bible and pray Scripture back to the Lord, claiming His promises and asking that He strengthen and guide [us] in obeying His Word.—Billy Graham 

C. Unprecedented Agony (Matthew 26:36-38) 

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.  

In the garden, Jesus instructed the disciples, less Judas, to “sit” while He prayed (v. 36). He was assigning them a specific place to remain. It has been suggested they were to sit in a position of watchful prayer. There are many prayer positions found in Scripture. The need can determine the position we take in prayer, whether prostrate, standing, kneeling, sitting, or a combination thereof. This enabled Him to go “pray over there” (v. 36 NKJV), which defines a specific place slightly removed from their assigned location. 

Leaving the eight disciples, He called Peter, James, and John (v. 37; “two sons of Zebedee,” see Mark 1:19). These are often called the “pillar apostles” in commentaries, because of the close relationship Jesus had with them. They alone among the disciples witnessed Jesus’ transfiguration (9:2). Because of the burden of sin and death He was carrying, some believed He desired close friends to repel feelings of total isolation. Often, we view only the deity of Christ and forget He was also fully human, subject to all our emotions and fears (Heb. 4:15; Phil. 2:5-11). 

Jesus hid His emotions until separated from the main group and in the safety of His three companions. The three had seen His intense glory; now they see His intense pain. Matthew 26:37 notes He was “sorrowful.” This is great internal distress that inflicts physical pain. It can also carry the idea of being “oppressed” by Satan (Acts 10:38). Mark, probably from Peter’s eyewitness account, utilizes the term “troubled” (Mark 14:33 NKJV), which refers to a penetrating fear. Both observe He was “very heavy.” This concept carries two ideas: (1) an excessive distress that affects the mental state, such as depression; and (2) a forceful sense of loathing. With the full weight of the world’s sin placed on Him (1 Peter 2:24; 1 John 2:2), Jesus was very candid with the three, revealing that at the core of His humanity (“soul”), He was “exceedingly sorrowful” (Matt. 26:38 NKJV). This is a different Greek term than the previous verse. The term used here means to be “overwhelmed with grief,” so penetrating that He felt the presence of death. Anticipating His own death for our sakes, He was dying moment by moment, being pressed on every front—physically, emotionally, and spiritually. 

• Since Jesus Christ needed friends to pray with Him in the garden, how important is it to ask others to pray with us (and for us to pray with others)? 

2. SUBMISSION TO THE FATHER 

A. Deliverance and Submission (Matthew 26:39; Mark 14:35-36; Luke 22:41-42) 

Matthew 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 

Mark 14:35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.   

Luke 22:41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.  

All three Gospels observe Jesus withdrew from the three disciples a little farther. Luke’s account is very descriptive (22:41). “Withdrawn” is the same term used to describe swiftly removing a sword from a covering or tearing one’s self from the embrace of a friend. Luke further adds it was “about a stone’s throw” (NKJV). This would provide enough space for privacy, but still be close enough to be heard by the disciples. All the accounts reveal that finding His desired place, He fell to the ground on His knees and bowed His face to the ground and prayed. 

It is a prayer of great anguish. There are three elements to His initial prayer. First, He addresses His prayer to the Father in an intimate manner. Matthew’s account utilizes the phrase “O my Father (v. 39). Mark provides the Aramaic “Abba,” which is a term of intimacy (v. 36). Aramaic was the common language for Israelites in the first century, so it is the foundational term behind all three accounts. Some define it as “Daddy.” This can miss the deep sacredness attached to the term. There is no one English term that adequately captures the full range of meaning in this title. It is an expression of endearment; it is not a nonchalant name. He is our Abba Father, not our sugar daddy. 

Second, Jesus seeks an alternative option to what He is about to face. Matthew 26:39 records Jesus’ plea “if it is possible,” requesting some other way of accomplishing the plan of salvation. Mark 14:35 includes the phrase, but also observes that Jesus wanted all the anguish and turmoil happening at the moment (“the hour”) to disappear (“pass”), noting “all things are possible” for the Father (v. 36). Further, Jesus prays for “this cup” to be lifted from His life. The cup is symbolic of the suffering He was currently feeling and the horrendous death He was about to face. The disciples had been forewarned that the cup was coming (Mark 10:38). He drank from it for us (Isa. 51:22). Later in the Passion narrative, we find this cup was fully embraced and accepted (John 18:11). 

It is also a paradoxical cup. The Gospels record the satanic efforts at work to bring Jesus to the cross (Luke 22:3; Matt. 27:1). Ironically, this is the same plan the Father had (see John 19:11), but for a very different reason and outcome. The raw emotions of Jesus are on full display in this passage. He knows exactly how we feel, no matter the circumstances (Heb. 2:9-18). 

Third, this prayer includes Jesus’ total submission to the Father’s redemptive plan and will: “Yet I want your will to be done, not mine” (Matt. 26:39 NLT). This is the pattern of prayer for us to follow. We can bring our grievances, desires, and even our requests for the Father to answer, but there must come a time when we, like Jesus, yield our all to Him. We must seek His will through prayer in order to understand and receive the ability to do His will. 

Courageous Prayer 

Prayer becomes a flat and arduous business when we refuse to obey the leads and lights that God has given us. Prayer must be followed by the courage to act.—Ernest T. Campbell 

B. Willingness and Weakness (Matt. 26:40-41) 

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.   

The language here does not indicate the length of time that passed from Jesus’ initial acceptance of the Father’s will and when He came to check on Peter, James, and John. It did not necessarily happen immediately. He may have laid on His face, seeking the Father’s will, strength, and guidance, perhaps even silently (see Pss. 4:4; 46:10). It was during this period that He received strength (Luke 22:43). The total period from the beginning of the prayer until He returned was an hour (Matt. 26:40). Finding them all asleep, Jesus singles out Peter, the usual spokesman for the group (see John 6:67-68). He was also the first to verbalize who Christ is and the foundation He provides (Matt. 16:16-18). 

The next part of the narrative is often viewed as a sharp rebuke of the disciples, perhaps unjustly. Certainly, they were admonished for sleeping during His very difficult hour, but Luke in particular adds an explanation that puts the disciples in a different light. He notes that Jesus “found them sleeping from sorrow” (Luke 22:45 NKJV). Sorrow can be physical pain caused by deep grief; it can also be great mental and emotional distress due to uncontrollable circumstances. This provides additional insight for Jesus’ declaration concerning the desires of the spirit and flesh. The disciples were not lazy and unconcerned; they were suffering. Knowing exactly what they were feeling, Jesus instructs them to stay alert (“watch”) and “pray” (Matt. 26:41), for that is where the required strength would originate to keep them from temptation and tribulation. This echoes and reinforces the Lord’s Prayer (see Luke 11:4). 

• Explain Jesus’ statement, “The spirit indeed is willing, but the flesh is weak” (Matt. 26:41). 

3. THE ANGUISH OF JESUS  

A. Prayer for Strength (Matthew 26:42-44) 

42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words.   

Jesus returns to prayer for a second time. Again, He addresses the Father in a term of intimacy and relationship; however, this time He does not request deliverance from the cup of suffering and death. The language indicates He now understands and accepts that this was not possible. It is momentous shift from His initial prayer. This underscores the revelatory aspect of prayer. God reveals, directs, and speaks during our communion with Him (2 Sam. 7:27; 1 Cor.14:13). Jesus embraces the necessity of the cup and that it is His to accomplish (“drink”). This term not only means to physically drink a liquid, but also to receive something into the soul that refreshes and strengthens (Matt. 6:25; John 4:10). This emphasizes two aspects: (1) the will of God can be difficult, but embracing it brings the strength necessary to accomplish it; (2) a bitter cup for Jesus became a source of refreshing, strength, and life for us. His acceptance of the Father’s will duplicates exactly the prayer He taught the disciples, literally, “Be done now and forever Your will!” (author’s translation). It is a bold declaration of purpose, determination, and victory, rather than a prayer of hope. 

Jesus again returns to the three disciples and finds them asleep. Both Matthew (26:43) and Mark (14:40) note their “eyes were heavy.” The burdens they were currently encountering, and were yet to face, affected them physically (Matt. 20:22-23). Mark reveals they woke up and did not know how to respond to Jesus (14:40), who returns a third time to embrace the issue and receive strength (Matt. 26:44). 

• Why did Jesus say the same prayer three times? What can we learn from this? 

B. Angels and Agony (Luke 22:43-44) 

43 And there appeared an angel unto him from heaven, strengthening him. 44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 

Some of the modern versions omit these verses because they do not appear in some early manuscripts (or the other Gospels). Therefore, they are thought to be a later addition to the Biblical text. We do not have the originals written by the Gospel writers, so the extant (“currently known to exist”) manuscripts are compared to determine the most accurate text. They are accepted as authentic and inspired here for three reasons. First, Luke has a distinct (often medical) vocabulary that is found here, consistent with the rest of his Gospel. Second, the passage reflects Luke’s emphasis on the extraordinary agony of Jesus during the Passion event, especially in this prayer. Third, while many manuscripts are available for comparison, early manuscripts cannot be the only determining factor. The Qumran discoveries (Biblical manuscripts found in the desert) revealed that even later Old Testament manuscripts were accurate. We may not have discovered all the manuscripts of Luke that exists—the search is ongoing. While textual criticism is important, consistent language and theology carry sufficient weight to accept this passage as inspired and authoritative. 

As noted, Luke’s account focuses on the spiritual agony of Jesus (and the disciples!) in prayer and not the specific content of the prayer; we have Matthew and Mark for that. Therefore, it is difficult to determine exactly when this angelic visit occurred. However, the timing does not affect the significance. An unnamed angel appeared to impart needed physical strength to Jesus. Gabriel appeared to Daniel, during his prayer time (Dan. 9:21). It is difficult to believe an angel of lesser rank among the heavenly hosts would appear to the Son of God to provide strength. The strength was an absolute necessity as the unprecedented mental, physical, and spiritual anguish resulted in the capillaries bursting under His skin, producing bloody sweat that dropped to the earth (see Lev. 17:11). 

Divine Agents 

God’s angels are real and powerful agents who serve God as messengers, warriors, or executioners of His wrath. They are characterized by obedience and perfection in the execution of their commanded duties.—David M. Griffis 

C. Peace in the Midst of Conflict (Matthew 26:45-46) 

45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me. 

Upon Jesus’ third return, the issue is settled and the cup embraced. He assures the disciples everything is settled and the time is at hand for the plan to be implemented. The Sinless One would be placed into “the hands of sinners.” His destiny was embraced and encouraged. It is a contrast between the events in two gardens (Eden and Gethsemane). Reckless defiance of God’s will introduced sin into the history of the world (Gen. 3:1-24). The prayerful obedience of Jesus brought deliverance to the world (Rom. 5:12-21). Rebellion (sin) against God’s desires is prideful and egocentric; submission to God’s plan is humble and theocentric. Rebellion asks, “What’s in it for me?” Submission pronounces, “Not my will, but Yours, God!” 

• How could we be tempted to betray Jesus, and how can we overcome such a temptation? 

SURRENDER TO GOD’S WILL 

Jesus prayed; the disciples slept. He alone stayed strong during the events of the difficult hours that followed. Coincidence? The valley can be a place of depression and defeat, or it can be a place of prayer and power. It cannot, however, be avoided. It is the place where we wrestle with self and sometimes with God, bringing Him our fears, concerns, and desires. But if we truly pray when we leave, we leave prepared to do His will. 

Practice Needed 

A pastor encountered an irate church member one Sunday. “My husband was sick! I called you and you didn’t answer!” she said. The pastor wisely asked her, “What did you do?” She replied that she prayed for him. “Good!” the pastor said. “He obviously needed the prayer and you certainly needed the practice!” (Based on a story by Walter P. Atkinson) 

Daily Devotions  

M.  Surrender to the Call (Isaiah 6:1-8) 

T.  Reluctant to Surrender (Jeremiah 38:17-23) 

W.  Totally Surrendered to God (Daniel 3:14-25) 

T.  Deny Yourself to Follow Jesus (Matthew 16:24-28) 

F.  Surrender to God's Will (Acts 21:10-14) 

S.  Submit to God (James 4:7-10) 

 
Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Stacey Franco on Unsplash.