Church Fathers Commentary Matthew 26:45-46

"Then cometh he to the 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. Arise, let us be going: behold, he is at hand that betrayeth me." — Matthew 26:45-46 (ASV)

St. Hilary of Poitiers: After His persevering prayer, after His departures and several returns, He takes away their fear, restores their confidence, and exhorts them to sleep on, and take their rest.

St. John Chrysostom: Indeed, it was fitting for them to watch, but He said this to show that the prospect of coming evils was more than they could bear, that He had no need of their help, and that it was necessary that He should be delivered up.

St. Hilary of Poitiers: Or, He bids them sleep on, and take their rest, because He now confidently awaited His Father's will concerning the disciples. Regarding this, He had said, Your will be done, and in obedience to it, He drank the cup that was to pass from Him to us, diverting upon Himself the weakness of our body, the terrors of dismay, and even the pains of death itself.

Origen of Alexandria: Or, the sleep He now bids His disciples take is of a different kind from that which is described above as having befallen them. Then He found them sleeping, not taking repose, but because their eyes were heavy. Now, however, they are not merely to sleep but to take their rest, so that this order may be rightly observed: first, we watch with prayer that we do not enter into temptation, and afterward, we sleep and take our rest. When we have found a place for the Lord, a tabernacle for the God of Jacob, we may go up into our bed, and give sleep to our eyes (Psalm 132:3-4).

It may also be that the soul, unable to sustain continual energy because of its union with the flesh, may blamelessly allow for some relaxation. This may be the moral interpretation of slumber, after which, in due time, the soul is quickened to new energy.

St. Hilary of Poitiers: And while He rebukes them the first time He returns and finds them sleeping, says nothing the second time, and bids them take their rest the third time, the interpretation is this: First, after His resurrection, when He finds them dispersed, distrustful, and fearful, He rebukes them. Second, when their eyes were heavy to look upon the liberty of the Gospel, He visited them, sending them the Spirit, the Paraclete; for, held back by attachment to the Law, they slumbered in respect to their faith. But third, when He will come in His glory, He will restore them to peace and confidence.

Origen of Alexandria: When He had roused them from sleep, seeing in the Spirit that Judas was drawing near to betray Him, He said, Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.

St. John Chrysostom: The words, the hour is at hand, indicate that all that has happened was by divine intervention. And the phrase, into the hands of sinners, shows that this was the work of their wickedness, not that He was guilty of any crime.

Origen of Alexandria: And even now, Jesus is betrayed into the hands of sinners when those who seem to believe in Him continue to sin while they hold Him in their hands. Likewise, whenever a righteous person who has Jesus in them is put into the power of sinners, Jesus is delivered into the hands of sinners.

St. Jerome: Having concluded His third prayer and obtained assurance that the Apostles' terror would be corrected by subsequent repentance, He went forth, undaunted by the prospect of His own Passion, to meet His pursuers and offer Himself voluntarily to be sacrificed.

He says, Arise, let us be going, as if to say, "Let them not find you trembling. Let us go forth willingly to death, so that they may see us confident and rejoicing in suffering." He adds, Behold, he who will betray me is drawing near.

Origen of Alexandria: He does not say, "draws near to you," for indeed the traitor was not near Him but had removed himself far away through his sins.

St. Augustine of Hippo: This speech, as Matthew records it, seems self-contradictory. For how could He say, Sleep on now, and take your rest, and immediately continue, Rise, let us be going? Some have attempted to reconcile this contradiction by supposing the words Sleep on now, and take your rest are an ironic rebuke and not a permission. This could be a valid interpretation if it were necessary.

However, as Mark records it, after He said, Sleep on now, and take your rest, He added, It is enough, and then continued, The hour is come; behold, the Son of man is betrayed into the hands of sinners (Mark 14:41). From this, we clearly understand that the Lord was silent for some time after He said, Sleep on, to allow them to do so. Then, after an interval, He roused them with, Behold, the hour is at hand. Mark clarifies the meaning with the phrase It is enough—that is, you have had enough rest. ¹

1. de Cons. Ev., iii, 4