Weakness and Temptation

Post quae ad discipulos redit, et dormientes deprehendit, et Petrum coarguit cur secum una saltem hora non vigilet. Petrum ideo ex tribus, quia prae caeteris non se scandalizaturum fuerat gloriatus. Superioris autem metus sui indicat causas, dicens, Orate ne intretis in tentationem. Hoc erat igitur quod volebat; et ideo in oratione tradiderat. Non inducas nos in tentationem, ne quid in nos infirmitati carnis liceret. Cur autem ne in tentationem venirent orare eos admonuisset, ostendit dicens, Spiritus quidem promptus, caro autem infirma, non utique de se: ad eos enim hic sermo conversus est. Aut quomodo nunc de se spiritus promptus, si superius tristis est anima usque ad mortem? Sed vigilari praecipit et orari, ne in tentationem incidant, ne infirmitati corporis succumbat; et idcirco si possibile est ut a se transeat calix orat, quia bibendi ejus caro omnis infirma sit. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XXII

After which He returned to the disciples and He found them sleeping, and He chided Peter, asking him why he could not watch one hour with Him. Peter it was of the three, because before the others he boasted that he would not be scandalised. His fear before this had revealed the cause, saying, 'Pray lest you enter into temptation.' This is what he wished, and therefore He entered into prayer. Do not lead us into temptation, lest our weakness of flesh permit it. He reveals why He warns them to pray, lest they come into temptation, saying, 'The spirit is ready, but the flesh is weak,' This is not about Himself but He speaks to them. Or how now is His spirit ready, if before grief afflicted His soul to death? But He commands them to be watchful and to pray, lest they fall into temptation, lest they succumb to the the weakness of the body; and so if it is possible that the cup pass from Him He prays, because in its drinking all flesh is weak. Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 22