We don't always get advanced warning of a time of suffering. Yet when we do, we might well experience what Jesus and his disciples experienced: ‘distress’, ‘fearful awe’, ‘grief’, and temptation. What can we learn from them about preparing ourselves in the ‘hour’ before the ‘hour’ of suffering? Jesus chooses to pray, and he admonishes his disciples to pray too. Though he withdraws from them to pray on his own, he seeks support from three of them—to ‘keep watch’ with him.

Some people make the mistake of carrying the foreboding of a serious illness or a financial problem, or of some other impending calamity all by themselves. They might do so because they experience such weakness as a shame, or because they don't want to be a burden to their friends. Jesus, however, seeks the emotional support of his friends because he knows that whatever happens to him will impact them too, no matter how hard he might try to spare them. They also need preparation to be able to pass the ‘tests’ that will come during his sufferings. Four of these temptations—denial, distance, demand and doubt—are already in evidence.

One temptation during a time of suffering is to deny our emotions. Emotions do not define who we are, yet as involuntary responses to what is happening to us they help us identify our real desires, so that under the circumstances we can make better choices about what we say and do. Jesus faces and names his emotions before praying to his Father. He openly tells his friends that he feels ‘overwhelmed with sorrow’ (Mat.26:39 NIV) and ‘grief-stricken to the point of death’. Because he is able to express his emotions, he is also able to identify his true desires and pray ‘to not enter into temptation.’ The disciples' hearts are full of sadness too (Jn.16:6), but they don't express their emotions. They try to be good disciples, full of faith, and do what Jesus asks them to do. But their unexpressed ‘grief’ still expresses itself in their bodies as extreme tiredness; and they fail to prepare themselves in prayer for the approaching hour of suffering. I too am slow to identify and express my real emotions. So when I try to pray, I too often fall asleep. How about you?

A second temptation as we face suffering is to allow distance to creep into our relationship with God. This can happen if we do not feel we are allowed to tell him our own desires. Jesus does not stoically kneel and pray pious and religiously correct words. NO! He falls on the ground! And he addresses his Father with the most intimate words his native human language has to offer: ‘Papa’ (Heb. Abba)! And he honestly expresses his desire, and his hope and faith that his Father can alter his situation. Do you also move closer to your Dad and express honestly your desires when you face suffering?

A third temptation is to demand an immediate demonstration of our Father's power. Some Christians are afraid of showing a lack of faith if they pray for anything but the complete removal of the suffering. Though full of faith, Jesus also recognizes that the Father's purposes are sometimes only fulfilled in, or through, a time of suffering. While Jesus expresses his own heartfelt preferences, he still makes his Father's purposes the deciding factor. While Jesus' request is not granted, the Father still answers him by sending an angel to give him strength. As we move close to the Father, we too can expect him to answer—even if his purposes require him to deny our request. But are we open to receive such an answer?

Jesus' prayer time also demonstrates that one round of prayer may not be enough. He continues to feel the intensity of the ‘struggle’, even after receiving strength from an angel. Yet as he continues to pray, his request changes. Twice more he prays ‘IF’ I must drink ‘this cup’, and then ‘let your will be done’! Perhaps he is thinking: What if in the severity of my suffering, I dishonor my Father's name? What if for this or some other reason my suffering turns out to be senseless? Will the Father's purposes really be accomplished through my suffering? Hence, a fourth temptation is to doubt—to doubt our own capacity to endure, or to doubt our own significance to the Father. The prayer ‘your will be done’ is therefore not just an act of submission. It is also a serious request to the Father for power during the suffering—power to keep honoring the Father so that his purposes will be accomplished.

One of the Father's purposes accomplished through Jesus' suffering and death was, of course, our redemption. We have been liberated from the power of Sin and Death, made righteous and restored to the Father's family as co-heirs with Jesus. Yet as co-heirs we are not only called to share in the Father's work of proclamation, healing, and training to begin liberating his creation. Like with Jesus, sharing in his suffering will likely also be part of the ‘work’ the Father asks us to do (Med.#38; Rom.8:17ff). Yet when we face such times, we can look to Jesus as our example of how to draw close to our Dad and prepare ourselves.

Oh Papa, everything is possible for you; so if it is possible, if you are willing, take away this suffering. But if it is not possible, let your purpose and will be accomplished through it. (Mk.14:35-36; Lk.22:42)

Stay with us. Lead us so that we are not put to the test. Deliver us from the Evil One; Let your name be held holy: in my life and in the lives of my friends. (Jn.16:32; Mat.6:13,9)

Whatever we must suffer as a share in completing Jesus’ sufferings, it cannot be compared to the surpassing glory that will be revealed in us. (Rom.8:17-18; Col.1:24; 2 Cor.1:5; 4:17)

Papa, because we are your sons and daughters, and Jesus is our Eldest Brother, glorify your name in us; glorify your sons and daughters that we might glorify you. (Rom.8:15,19,29; Jn.12:28; 17:1)

May the freedom we experience now in your presence come to all of your creation; Father, …may your kingdom come and your will be done, here on earth as it is in heaven! (Rom.8:20-21; Mat.6:9-10)

[i] The whole Scripture Passage is taken from J.K. Mellis, The Good News of the Messiah by the Four Witnesses, pp.250-251.