And he said, Abba, Father. Some commentators suppose that our Lord only used the Hebrew or Aramaic word "Abba," and that St. Mark adds the Greek and Latin synonym ( πατὴρ) for the benefit of those to whom he was writing.
But it is far more natural to conclude that St. Mark is here taking his narrative from an eye and ear witness, St. Peter; and that both the words were uttered by him; so that he thus, in his agony, cried to God in the name of the whole human family, the Jew first, and also the Gentile.
We can quite understand why St. Matthew, writing to Jews, gives only the Hebrew word. All things are possible unto thee. Speaking absolutely, with God nothing is impossible. But the Deity is himself bound by his own laws; and hence this was impossible, consistently with his purposes of mercy for the redemption of the world.
The Lord himself knew this. Therefore he does not ask for anything contrary to the will of his Father. But it was the natural craving of his humanity, which, subject to the supreme will of God, desired to be delivered from this terrible load.
Remove this cup from me. The "cup," both in Holy Scripture and in profane writers, is taken to signify that lot or portion, whether good or evil, which is appointed for us by God. Hence St. John is frequently represented as holding a cup.
Howbeit, not what I will, but what thou wilt. Our Lord has no sooner offered his conditional prayer than he subordinates it to the will of God. St. Luke (Luke 22:42) here says, "Nevertheless not my will, but thine, be done."
Hence it appears that there was not, as the Monothelites taught, one will, partly human and partly Divine, in Christ; but there were two distinct wills, one human and the other Divine, both residing in the one Christ; and it was by the subjecting of his human will to the Divine that he wrought out our redemption.