Verse 3

Then entered Satan, &c.--but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (Joh 12:6), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by it, but cautiously (Co2 2:11); first merely "putting it into his heart to betray Him" (Joh 13:2), suggesting the thought to him that by this means he might enrich himself. (3) This thought was probably converted into a settled purpose by what took place in Simon's house at Bethany. (See Mat 26:6, and see on Joh 12:4-8.) (4) Starting back, perhaps, or mercifully held back, for some time, the determination to carry it into immediate effect was not consummated till, sitting at the paschal supper, "Satan entered into him" (see on Joh 13:27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons in all this for every one (Eph 4:27; Jam 4:7; Pe1 5:8-9)!

Verse 5

money--"thirty pieces of silver" (Mat 26:15); thirty shekels, the fine payable for man- or maid-servant accidentally killed (Exo 21:32), and equal to between four and five pounds of our money--"a goodly price that I was priced at of them" (Zac 11:13). (See on Joh 19:16.)

Verse 6

in the absence, &c.--(See Mat 26:5).

Verse 7

LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38) the day of unleavened bread--strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.

Verse 10

when ye are entered the city--He Himself probably stayed at Bethany during the day. there shall a man, &c.--(See on Luk 19:29-32).

Verse 14

the hour--about six P.M. Between three and this hour the lamb was killed (Exo 12:6, Margin)

Verse 15

With desire . . . desired--"earnestly have I longed" (as Gen 31:30, "sore longedst"). Why? It was to be His last "before He suffered"--and so became "Christ our Passover sacrificed for us" (Co1 5:7), when it was "fulfilled in the Kingdom of God," the typical ordinance thenceforth disappearing.

Verse 17

took the cup--the first of several partaken of in this service. divide it among, &c.--that is, It is to be your last as well as Mine, "until the Kingdom of God come," or as it is beautifully given in Mat 26:29, "until that day when I shall drink it new with you in my Father's kingdom." It was the point of transition between two economies and their two great festivals, the one about to close for ever, the other immediately to open and run its majestic career until from earth it be transferred to heaven.

Verse 21

(See on Joh 13:21, &c.).

Verse 24

there was--or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mar 10:42-45.)

Verse 25

benefactors--a title which the vanity of princes eagerly coveted.

Verse 26

But ye . . . not--Of how little avail has this condemnation of "lordship" and vain titles been against the vanity of Christian ecclesiastics?

Verse 28

continued, &c.--affecting evidence of Christ's tender susceptibility to human sympathy and support! (See on Joh 6:66-67; see Joh 16:32.)

Verse 29

I appoint, &c.--Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within an hour or two of His apprehension, and less than a day of His shameful death? These sublime contrasts, however, perpetually meet and entrance us in this matchless history.

Verse 30

eat and drink, &c.--(See Luk 22:16 and see on Luk 18:28, &c.).

Verse 31

Simon, Simon--(See on Luk 10:41). desired to have--rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; Job 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Rev 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all. you--not Peter only, but them all.

Verse 32

But I have prayed--have been doing it already. for thee--as most in danger. (See on Luk 22:61-62.) fail not--that is, entirely; for partially it did fail. converted--brought back afresh as a penitent disciple. strengthen, &c.--that is, make use of thy bitter experience for the fortifying of thy tempted brethren.

Verse 33

I am ready, &c.--honest-hearted, warmly-attached disciple, thinking thy present feelings immovable as a rock, thou shalt find them in the hour of temptation unstable as water: "I have been praying for thee," therefore thy faith shall not perish; but thinking this superfluous, thou shalt find that "he that trusteth in his own heart is a fool" (Pro 28:26).

Verse 34

cock . . . crow--"twice" (Mar 14:30).

Verse 35

But now--that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.

Verse 37

the things concerning me--decreed and written. have an end--are rapidly drawing to a close.

Verse 38

two swords . . . enough--they thinking He referred to present defense, while His answer showed He meant something else.

Verse 39

AGONY IN THE GARDEN. (Luk 22:39-46) as . . . wont--(See Joh 18:2).

Verse 40

the place--the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is exceeding sorrowful even unto death"--"I feel as if nature would sink under this load, as if life were ebbing out, and death coming before its time"--"tarry ye here, and watch with Me"; not, "Witness for Me," but, "Bear Me company." It did Him good, it seems, to have them beside Him. (3) But soon even they were too much for Him: He must be alone. "He was withdrawn from them about a stone's-cast"--though near enough for them to be competent witnesses and kneeled down, uttering that most affecting prayer (Mar 14:36), that if possible "the cup," of His approaching death, "might pass from Him, but if not, His Father's will be done": implying that in itself it was so purely revolting that only its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it. It is no struggle between a reluctant and a compliant will, but between two views of one event--an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded it in the other light, He reveals His absolute obediential subjection to His Father. (4) On this, having a momentary relief, for it came upon Him, we imagine, by surges, He returns to the three, and finding them sleeping, He addresses them affectingly, particularly Peter, as in Mar 14:37-38. He then (5) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Mat 26:42) --that is, 'Yes, I understand this mysterious silence (Psa 22:1-6); it may not pass; I am to drink it, and I will'--"Thy will be done!" (6) Again, for a moment relieved, He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7) Once more, returning to His solitary spot, the surges rise higher, beat more tempestuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"--not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature for a yet hotter and fiercer struggle. And now, He is "in an agony, and prays more earnestly"--even Christ's prayer, it seems, admitted of and now demanded such increase--"and His sweat was as it were great drops [literally, 'clots'] of blood falling down to the ground." What was this? Not His proper sacrificial offering, though essential to it. It was just the internal struggle, apparently hushing itself before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. But again the cry, If it must be, Thy will be done, issues from His lips, and all is over. "The bitterness of death is past." He has anticipated and rehearsed His final conflict, and won the victory--now on the theater of an invincible will, as then on the arena of the Cross. "I will suffer," is the grand result of Gethsemane: "It is finished" is the shout that bursts from the Cross. The Will without the Deed had been all in vain; but His work was consummated when He carried the now manifested Will into the palpable Deed, "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE FOR ALL" (Heb 10:10). (8) At the close of the whole scene, finding them still sleeping (worn out with continued sorrow and racking anxiety), He bids them, with an irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed into the hands of sinners, rise, let us be going, the traitor is at hand." And while He spoke, Judas approached with his armed band. Thus they proved "miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."

Verse 61

JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62) And the Lord turned, and looked upon Peter--(Also see on Mar 14:72.)

Verse 62

And Peter went out, and wept bitterly--(Also see on Mar 14:72.) Next: Luke Chapter 23

Verse 2

And the chief priests and Scribes,.... Matthew adds, "and the elders of the people"; which made up the great sanhedrim and council of the nation; these met together, not in their usual place the temple, but at the palace of Caiaphas, the high priest; see Mat 24:3. And sought how they might kill him; that is, "Jesus", as the Vulgate Latin and Ethiopic versions read; they had determined before, upon the advice of Caiaphas, to put him to death, and very likely had fixed what kind of death he should die; see Joh 11:49 and now they consult together, of the manner of bringing it about, and at what time; and the majority were not for doing it on a feast day, when there was a great concourse of people, but with more privacy: for they feared the people: which were now in great multitudes with him, who came along with him, from Galilee, and other parts; and had hosanna'd him into the city, and still abode with him, and their numbers were increasing; and the sanhedrim were aware, that at the passover there would be still a greater company of people from all parts of the land; and they might conclude, that he would have a large number of his friends come out of Galilee, where he had been for the most part teaching, and working miracles; and they were afraid, should they lay hold on him publicly, the people would rise and stone them; at least would rescue him out of their hands, and disappoint them of their designs.

Verse 3

Then entered Satan into Judas,.... At the same time that the sanhedrim were sitting, and consulting about the death of Christ, Satan, or the adversary, as the word signifies, the devil, who is the enemy of the Messiah, the woman's seed, entered into Judas; not corporeally, as he did into those that were possessed by him; but he entered "into his heart", as the Ethiopic version renders it; he put it into his heart to betray him, as it is said in Joh 13:2 he stirred up, and worked upon the corruptions of his heart; suggested evil things to his mind, and baited his temptations agreeable to his malice and covetousness: and this man was surnamed Iscariot; to distinguish him from another apostle of the same name; concerning this his surname; see Gill on Mat 10:4, See Gill on Joh 13:2. Being of the number of the twelve; apostles, or disciples of Jesus, as the Persic version reads, and which is an aggravation of his sin: now this being two days before the passover, shows, that the sop which Judas took, after which the devil entered into him, Joh 13:27 could not be the passover sop, but was the sop he ate at the supper in Bethany, in the house of Simon the leper, so long before it.

Verse 4

And he went his way,.... From Christ, and the rest of the apostles, out of Bethany; and when it was night, about two miles from Jerusalem, whither he went directly: and communed with the chief priests and captains; that is, of the temple, as in Luk 22:52 and so the Persic version reads, "the militia of the temple"; and the Syriac version renders it, "the captains of the militia of the temple"; instead of captains, the Ethiopic version, reads "Scribes", and so does the Arabic, and which, adds, "and the soldiers"; but these captains were not Roman officers, or soldiers, but ecclesiastical persons, who presided in the temple, and were heads and governors, over bodies of men employed there, of which sort were the following (i): "there were fifteen, presidents, or governors in the sanctuary, and so they were appointed for ever over each of these fifteen things, one governor; and they are these: one was over the times, or solemn seasons; the second, over the shutting of the gates: the third, over those that kept watch; the fourth, over the singers; the fifth, over the cymbal, with the rest of the singing instruments; the sixth, over the lots; the seventh over the nests (of doves); the eighth, over the seals, or tickets; the ninth, over the drink offerings; the tenth, over the sick (priests); the eleventh, over the waters; the twelfth, over the business of the shewbread; the thirteenth, over the business of the incense; the fourteenth, over the business of the vail; and the fifteenth, over the business of the priests' garments; and every one of these governors had under him "abundance of men", that so they might prepare the business they presided over.'' These seem rather to be meant, than the watch in the temple; which, though kept in several places, there was but one single person that presided over it; as appears from the above account, and from what follows; and who was called the man of the mountain of the house, or the governor of the temple (k): "in three places the priests kept watch in the sanctuary, in the house of Abtines, and in the house of Nitzotz, and in the house of Moked, and the Levites in twenty and one places--the man of the mountain of the house, went round every ward with torches burning before him, and every one that was not standing, he said unto him, peace be on thee; and if he found he was asleep, he struck him with his staff, and had power to burn his garments.'' Whence it does not appear to me, that there were heads or captains over every ward, as Dr. Lightfoot suggests, but one over them all; perhaps these captains may be the same with the governors of the temple, as in 1 Esdras: And Helkias, Zacharias, and Syelus, the governors of the temple, gave to the priests for the passover two thousand and six hundred sheep, and three hundred calves. (1 Esdras 1:8) Did very carefully oversee the holy works, assisting the ancients of the Jews and governors of the temple. (1 Esdras 7:2) But be these who they will, Judas it seems was informed where, and upon what they were met together, and he went to them, and conversed with them: how he might betray him unto them; in the most secret manner, and with, the least noise and disturbance. (i) Maimon. Hilch. Cele Hamikdash, c. 7. sect. 1, 2. Misu. Shekalim, c. 5. sect. 1, 2. (k) Misn. Middot, c. 1. sect. 1, 2.

Verse 5

And they were glad,.... For nothing could be more opportune and agreeable to them, than that one of his disciples should meet them at this juncture, and offer to put him into their hands in the most private manner; and covenanted to give him money. The Ethiopic version read, "thirty pieces of silver"; which was the sum they agreed to give him, and he accepted of; see Mat 26:15.

Verse 6

And he promised,.... He undertook to deliver him into their hands; he laid himself under obligation to do it; he faithfully promised he would. The Arabic version renders it, he gave thanks; for the money he received, being well pleased he had made such a bargain; and so the word here used sometimes signifies; and indeed commonly either to confess; or to give thanks, in which latter sense it is used, in Mat 11:25 but here rather it is to be understood in the sense of promising: and sought opportunity; the two days following before the passover: to betray him unto them in the absence of the people: when they were gone from him, and he was alone; but found no opportunity of doing it this way, which they had agreed upon with him, and he had promised, until the night of the passover, when he was alone in the garden with his disciples.

Verse 7

Then came the day of unleavened bread,.... The first of them, the fourteenth day of the month Nisan: when the passover must be killed; that is, the passover lamb, as the Persic version renders it; and which, according to the law in Exo 12:6 was to be done between the two evenings; See Gill on Mat 26:17.

Verse 8

And he sent Peter and John,.... That is, Jesus sent them, as the Syriac, Persic, and Ethiopic versions express it; these were two favourite disciples of Christ, and were now sent by him from Bethany to Jerusalem: saying, go and prepare us the passover, that we may eat; it together; so servants used to be sent, to go and prepare the passover for their masters; See Gill on Mat 26:17.

Verse 9

And they said unto him, where wilt thou that we prepare? Meaning, not in what village, town, or city, for it was a fixed and determined thing, that the passover should be eaten at Jerusalem, and nowhere else; see Deu 16:2, but in what house in Jerusalem? , but in what house in Jerusalem? Luke 22:10 luk 22:10 luk 22:10 luk 22:10And he said unto them, behold,.... Giving them a sign, whereby they should know the very house, where he would keep the passover: when ye are entered into the city; that is, the city of Jerusalem; for Christ and his disciples were now at Bethany, from whence he sent Peter and John thither, where only the passover was to be killed and eaten: there shall a man meet you, bearing a pitcher of water; the Persic version adds, "upon his back"; for which he had been to some well, or fountain in the city, in order to mix with wine at the passover: follow him into the house where he entereth in; so that it seems they were to return, and go after him into the house, where he went with his pitcher of water; this was a trial of the faith and obedience of the disciples, and, as the sequel shows, a proof of the omniscience and deity of Christ.

Verse 10

And ye shall say unto the goodman of the house,.... The master of it; for the man bearing the pitcher of water seems to be a servant only: the master saith unto thee: by these his two disciples, Peter and John; it looks as if the word "master", as peculiar to Christ, and by way of eminency belonging to him, Mat 23:10 was well known to those who believed, and were followers of him, as the man of this house might be; see Joh 11:28. The Syriac and Persic versions read, "our master saith", and leave out the other phrase, to thee: where is the guest chamber; or dining room: the word properly signifies an inn, or place to wait at; so called, from travellers unloosing their burdens there, either from themselves, or their beasts; the Arabic version renders it, "the place of my rest": a place for refreshment and feasting: where I shall eat the passover with my disciples? who were a sufficient number to eat the passover lamb by themselves; See Gill on Mat 26:18.

Verse 11

And he shall show you a large upper room furnished,.... With all things necessary, to eat and drink out of, at the passover; there make ready. The Ethiopic version adds, "for us", as in Mar 14:15. The Persic version renders it, "there prepare a place"; but this was prepared already; the words design the preparation of the passover, and every thing proper for it.

Verse 12

And they went,.... From Bethany to Jerusalem: and found as he had said unto them; they met the man with the pitcher of water, and by following him, found the house Christ meant to keep the passover at; they told the master of it, what Christ ordered them, who immediately showed them a very convenient room, as he had described to them: and they made ready the passover; provided a lamb, and got it killed and dressed, and prepared every thing necessary for the keeping of the feast, according to divine appointment; See Gill on Mat 26:19.

Verse 13

And when the hour was come,.... When it was evening, the last of the two evenings, when it was dark, at least after six o'clock; See Gill on Mat 26:20. he sat down; or lay along on a couch, as was the custom; see the note, as before: and the twelve apostles with him; for Judas, after he had made his bargain with the chief priests, Scribes, and elders, came and took his place with the rest of the apostles, both to cover his sin, and to watch the best opportunity of betraying his master.

Verse 14

And he said unto them,.... The twelve apostles, as they were eating the passover, it being usual to talk and converse much at such a time; See Gill on Mat 26:21. With desire have I desired to eat this passover with you before I suffer; not for the sake of eating; for though he was traduced as a glutton, and did often eat and drink in a free and familiar way, both at the tables of Pharisees, and of publicans and sinners; yet he was not a man given to appetite; witness his fast of forty days and forty nights, and his great negligence of himself, which sometimes obliged his disciples to pray him to eat; see Joh 4:31. Indeed, according to the Jewish canons, it was not judged proper that a man should eat much on the day before the passover, that he might be hungry, and eat the passover, "with desire" (l), or with an appetite. Our Lord may allude to this; but this was not the thing he meant; nor merely does he say this on account of the passover, as it was God's ordinance; though as he was made under the law, and that was in his heart, he had a great regard to it, and a delight in it, which he had shown in his frequent and constant attendance on it from his youth: but though he had kept many passovers, yet of none of them did he say what he does of this, which was his fourth passover from his entrance on his public ministry, and his last: two reasons are suggested in the text why he so greatly desired to eat this passover; the one is, because he should eat it "with" his disciples; an emphasis lies on the phrase, "with you", to whom, and not so much to the passover, and the eating of that, was his desire; as it is to all his people: it was so from everlasting, when he desired them as his spouse and bride; and in time, when he became incarnate, suffered, died, and gave himself for them: his desire is towards them whilst in unregeneracy, that they may be converted; and to them when converted, notwithstanding all their backslidings and revoltings. His desire is to their persons, and the comeliness and beauty of them, which he himself has put upon them; and to their graces, and the exercise of them, with which he is ravished; and to their company and communion with them, which he chooses and delights in: and his desire is towards their being with him to all eternity, and which he delighted in the fore views of from eternity; and is the joy set before him, and which carried him through his sufferings and death; and is the amount and accomplishment of all his prayers and intercession: and the other reason of this his strong desire in the text is, that this was the last passover, and that his sufferings and death were just at hand, and which he longed to have over; not that he desired these sufferings, for the sake of them, which could not be agreeable to, and desirable by his human nature; but because of the effects of them; since hereby justice would be satisfied, the law would be fulfilled, sin atoned for, and the salvation of his elect obtained; for whom he bore the strongest affection, and whom he loved with a love of complacency, and whose salvation he most earnestly desired, and even sufferings for the sake of it. (l) Maimon. & Bartenora in Misn. Pesachim, c. 10. sect. 1.

Verse 15

For I say unto you, I will not any more eat thereof,.... Of the passover, and which now, with the rest of the ceremonial law, was to be abolished: until it be fulfilled in the kingdom of God; signifying, not that he should eat of it in the kingdom of God, where it would be fulfilled; seeing the passover was never more to take place, neither in the Gospel dispensation, nor in the heavenly glory; both which may be meant by the kingdom of God; but that he should never eat more of it in this ceremonial way, since it would have its accomplishment in each of those states: and it has been already fulfilled under the Gospel dispensation, which is often meant by the kingdom of God; in himself, who is the passover sacrificed for us, Co1 5:7 for the passover lamb was a type of Christ, and he is the sum and substance of that shadow, and the fulfilling end of that type; it had its accomplishment in him; of which See Gill on Co1 5:7 and it will also be fulfilled in the kingdom of heaven, or eternal glory, when there will be a perfect deliverance of the saints from sin, Satan, and the world; which the deliverance of the Israelites out of Egypt was typical of, commemorated in the passover; and therefore then will be sung the song of Moses, and the Lamb; and then will Christ, and his true followers, eat and drink together in his Father's kingdom, and spend an endless eternity in never fading joys and pleasures.

Verse 16

And he took the cup and gave thanks,.... There were four cups of wine drank at the passover, which the poorest man in Israel was obliged to drink; and over each of which a blessing was pronounced (m): and this was one of them, and seems to be the first; for the passover was begun by mixing a cup of wine, and blessing it, or giving thanks over it (n); and which was usually done in the following manner (o): "blessed art thou, O Lord, our God, the King of the world, who hast created "the fruit of the vine": blessed art thou, O Lord our God, the King of the world, who hath chosen us above all people, and hath exalted us above every tongue, and hath sanctified us by his commandments; and thou hast given unto us, O Lord our God, in love, the stated festivals for joy, and the feasts and seasons for rejoicing; this day of the feast of unleavened bread, this time of our freedom, a holy convocation, in remembrance of the going out of Egypt; for thou hast chosen us, and thou hast sanctified us, above all people; and the feasts of thine holiness with joy and rejoicing thou hast made us to inherit: blessed art thou, O Lord, who hast sanctified Israel, and the seasons: blessed art thou, O Lord our God, who hath kept us alive, and preserved us, and hast brought us to this time.'' After this every one drank of his cup, and put it on the table: accordingly it follows, and said, take this and divide it among yourselves; that is, every one drink of it. (m) Maimon. Chametz Umetzah, c. 7. sect. 9, 10. (n) Ib. c. 8. sect. 1. (o) Haggada Shel Pesach. fol. 241. 1, 2. ed. Basil. p. 3, 4. ed. Rittangel.

Verse 17

For I say unto you, I will not drink of the fruit of the vine,.... That is, wine; see the blessing at the passover cup in the notes on the preceding verse: until the kingdom of God shall come; with power, as in Mar 9:1 in the resurrection of Christ from the dead; in his exaltation and session at God's right hand; in the pouring forth of the Spirit on the apostles; in the conversion of great multitudes, both in Judea, and in the Gentile world; in the destruction of the Jews; in the latter day glory; and in the ultimate state of happiness and bliss in the world to come. The Ethiopic version reads, "until I drink it new in the kingdom of God"; as in Mar 14:25.

Verse 18

And he took bread and gave thanks,.... Or blessed it, as in Mat 26:26. Here begins the account of the Lord's supper after the passover was eaten; and brake it, and gave unto them; the disciples, as is expressed in Mat 26:26 saying, this is my body; See Gill on Mat 26:26. which is given for you; or will be given for you, as an offering for sin in your room and stead; and accordingly it was given into the hands of men, and of justice, and unto death. The phrase denotes the substitution and sacrifice of Christ in the room of his people, and the voluntariness of it; and is only mentioned by Luke in this account: the Apostle Paul writes, which is broken for you, Co1 11:24 alluding to the breaking of the bread in the ordinance, and as expressing the bruises, wounds, sufferings, and death of Christ: the Ethiopic version here adds, "for the redemption of many". This do in remembrance of me; that is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming: and it is to be observed, that the Lord's supper is not a reiteration, but a commemoration of the sacrifice of Christ. This phrase is only mentioned by Luke here, and by the Apostle Paul, who adds it also at the drinking of the cup, Co1 11:24. The Persic version here reads, "do this perpetually in remembrance of me".

Verse 19

Likewise also the cup after supper,.... Both after the passover, and the Lord's supper; that is, he took the cup after they had eaten the bread, and gave thanks over it, and gave it to his disciples, bidding them drink of it, as in Mat 26:27, See Gill on Mat 26:27, saying, this cup is the New Testament in my blood, which is shed for you. The Ethiopic version reads, "for many"; as in Mat 26:28 where it is added, "for the remission of sins"; See Gill on Mat 26:28.

Verse 20

But behold the hand of him that betrayeth me,.... By the "hand" is meant, not figuratively the counsel, contrivance, and conspiracy of Judas to betray him, as the word is used in Sa2 14:19 but literally the hand of Judas, which was then dipping in the dish with Christ, Mat 26:23 and it follows here, is with me on the table; and is an aggravation of his sin, that one that sat with him at his table, ate bread with him, and dipped his morsel in the same dish, should be the betrayer of him, according to the prophecy in Psa 41:9 as well as describes and points at the person that should do this action, even one of his disciples; for which disciples, he had just now said, his body is given, and his blood is shed. The phrase, "with me", is left out in the Syriac and Persic versions. From Luke's account it appears most clearly, that Judas was not only at the passover, but at the Lord's supper, since this was said when both were over.

Verse 21

And truly the son of man goeth,.... That is, dies, which is going the way of all the earth, Jos 23:14 as it was determined; in the counsels and purposes of God, and agreed to by Christ in the covenant of grace; see Act 2:23 the death of Christ, the manner of it, and the means by which it was brought about, were all predetermined by God; yet this did not, in the least, excuse the sin of those concerned in it, nor exempt them from punishment: but woe unto that man by whom he is betrayed; who not only came to an untimely end, and died an infamous death by his own hands, but went to his own place, the place of everlasting torments allotted him: wherefore in Mat 26:24 it is added, "it had been good for that man if he had not been born"; See Gill on Mat 26:24.

Verse 22

And they began to inquire among themselves,.... Two days before, at the supper in Bethany, when the same thing was hinted to them, they looked at one another, Joh 13:22 as persons in the utmost surprise and consternation, not being able, for a while, either to speak to Christ, or one another; but now they inquired among themselves, and of Christ likewise, Mat 26:21 which of them it was that should do this thing; so barbarous, shocking, and horrible.

Verse 23

And there was also a strife among them,.... The Persic version reads, "at a certain time there was a contention among the apostles"; and some think, that this refers to the time when the mother of Zebedee's two sons asked the favour of Christ, to set one of them at his right hand, and the other at his left, in his kingdom; which greatly incensed the other disciples, and occasioned a dispute about precedence; when our Lord interposed, and used much the same arguments as here; and which, it is thought, Luke here inserts out of the proper place. The Ethiopic version renders it, "then his disciples disputed among themselves"; pinning it down to this very time: and what might give occasion to the present dispute, may be what Christ had said concerning the kingdom of God, Luk 22:16 which they understanding of the temporal kingdom of the Messiah, and fancying, by his words, that it was near at hand, began to strive among themselves who should be the greatest in it; or it might be brought on by their inquiry among themselves, who should betray him, which might lead them on each one to throw off the imputation from himself, and to commend himself as a steady follower of Jesus, and to express his hopes of being his chief favourite, and principal minister in his kingdom: for the strife was, which of them should be accounted the greatest; by Christ; or that should be so in his kingdom. Perhaps the contention might be chiefly between Peter, James and John, the two sons of Zebedee, and who were the favourite disciples of Christ; and Peter might urge his seniority, and what Christ had said to him, Mat 16:18 and the rather, since it is certain Satan was now busy about him; wherefore Christ calls him by name, and singles him out among the rest, Luk 22:31.

Verse 24

And he said unto them,.... The disciples; that is, Jesus said to them, as the Syriac and Persic versions express: the kings of the Gentiles exercise lordship over them; by which our Lord would dissuade his disciples from seeking to introduce a superiority over one another, since this was the practice of the Heathens, of the men of the world, of ignorant Gentiles; whereas Christ's kingdom was a spiritual kingdom, and not of this world, and therefore, not to be managed in such a way. And they that exercise authority upon them are called benefactors; either by themselves, or by their court flatterers, to cover their ambition, tyranny, and cruelty. Two of the King's of Egypt were called by the name Euergetes (p); the word that is here used, and translated "benefactors"; and it was commonly given to other kings, princes, and men in power: so Cyrus was called by the Armenians; Antigonus by the Greeks; and Phylacus among the Persians: the same name was given to Mithridates king of Pontus, to Titus Aelius Hadrianus, to Menander, to Marcus Aurelius Severus, and to Cato Uticensis, and others (q). (p) Alex. ab. Alexandro Genial. Dier. l. 1. c. 2. (q) Vid. Cuper. Inscript. & Marmora. p. 283, 284.

Verse 25

But ye shall not be so,.... See Gill on Mat 20:26. but he that is greatest among you; in age or gifts, or would be thought to be the greatest, who is most ambitious of grandeur and authority, which perhaps might be Peter's case, who was the oldest man: let him be as the younger; as John, the beloved disciple, who was the youngest of them; and be as modest, and as humble as he, and reckon himself as in his place, and condescend to men of low estates, and esteem each other, even the youngest, better than himself. So the phrase, (r), "both greater and lesser", is used of the elder and younger. And he that is chief; that is, a spiritual ruler and governor in the church of God, as all the disciples were: as he that doth serve; for the apostles and ministers of the word, though they are over others in the Lord, and have the rule over them, yet they are servants for Jesus' sake, and so ought to reckon themselves; See Gill on Mat 20:27. (r) Targum in 2 Chron. xxxi. 15.

Verse 26

For whether is greater,.... Christ appeals to themselves, and puts a case that is plain and obvious to any one, who is the greater, and more honourable person; he that sitteth at meat; that sits, or lies down at table, and another waits on him: or he that serveth? that stands behind, observes orders, and ministers to those that sit down: is not he that sitteth at meat? you, and every one must own, that he is the greatest, and most honourable person: but I am among you as he that serveth; Christ took upon him the form of a servant, and instead of being ministered unto, ministered to others; and had very lately, but two days before, gird himself, and took a basin and a towel, and washed and wiped the feet of his disciples: now our Lord, by his own example throughout the whole of his conduct among them, as well as by such a single action, would dissuade from their ambitious views of superiority over each other, and learn of him who was meek and lowly, and by love serve one another.

Verse 27

Ye are they which have continued with me,.... From the beginning of his ministry, to that very time, they abode by him, and never departed from him, when others withdrew and walked no more with him: in my temptations: not in the wilderness by Satan; for they were not with him then, not being as yet called to be his disciples and followers: but in his afflictions, by the reproaches, and cavils, and ensnaring questions of the Scribes and Pharisees, and their attempts upon him to take away his life by stoning, &c. which were trials and temptations to him. So the Ethiopic version renders it, "in my affliction": now, since they had stood their ground, and firmly adhered to him in all his trials, he would have them still continue with him, and in his interest, though they should not have that temporal glory and grandeur they expected; but, on the contrary, fresh troubles and exercises, reproach, persecution, and death itself; and, for their encouragement, he promises both pleasure and honour, though of another sort, than what they were seeking after.

Verse 28

And I appoint unto you a kingdom,.... Not a temporal one, but a spiritual one; and either intends that they should have in the government of the church, peculiar to them, as apostles, they being set in the first, and highest place, and office, in the church; and have the keys of the kingdom of heaven, or the Gospel dispensation, and church state, committed to them, whereby they should open the door of faith to men, both to Jews and Gentiles; and have the power of binding and loosing, or of pronouncing things to be lawful or unlawful to be retained and used, and even of remitting sins in a ministerial and declarative way; and not only of rebuking and reproving for sin with authority, but even of inflicting corporeal punishment on delinquents, and that in a very severe way, as in the cases of Ananias and Sapphira, Elymas the sorcerer, the incestuous person at Corinth, and Hymenaeus and Philetus: or the kingdom of grace, which they had in common with all the saints, which lies not in outward things, but in righteousness, peace, and joy, and which can never be moved, or taken away; by virtue of which Christ reigns in the hearts of his people, and they are kings, and priests to God, and have power, as princes, with God and men, and overcome, and reign over their own lusts, and the world and Satan: or that kingdom, and dominion, and greatness of the kingdom, which shall be given to the saints of the Most High, Dan 7:27 in the latter day glory and kingdom state of Christ on earth, when the saints shall reign with him; or the kingdom of glory prepared from the foundation of the world; a gift of our heavenly Father's, which the saints are called unto, made meet for, and have a right unto, in Christ, and are heirs of, and into which he will introduce them at the last day: and indeed, all these senses may be taken into the account of this text: as my Father hath appointed unto me; a kingdom, not of nature and providence, which he has in right of nature, being of the same essence, and having the same perfections with his Father; and in right of creation, all being made by him; for this is not given, or appointed to him; nor is he accountable for it to any, since he receives it not from any: but his mediatorial kingdom, which is given him, and which he will deliver up the account of to his Father another day; see Dan 7:14 which took place here on earth in the days of his flesh; though it was not of this world, nor came with observation, or with worldly pomp and splendour; and became more visible upon his resurrection from the dead, his exaltation at the right hand of God, the effusion of the Spirit, the great conversions among men, and the destruction of the Jewish nation. This kingdom takes in the whole Gospel dispensation, reaching from the times of Christ being in the flesh, to his second coming; and comprehends all the elect of God, who are a kingdom of priests, or a royal priesthood, in whose hearts Christ reigns by his Spirit, and grace; it includes the whole visible Gospel church state on earth, which is God's holy hill of Sion, over which he has set Christ, as king, and which he governs by laws of his own enacting, and by governors appointed under him, among whom he will reign; first more spiritually in the latter day, when the Gospel shall be spread all over the world, and the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; and next personally with all his saints together, for the space of a thousand years; and last of all triumphantly to all eternity, in the ultimate glory and kingdom of his Father.

Verse 29

That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, Co1 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be regaled with joys and pleasures not to be expressed: and in the ultimate glory, when the Lamb shall feed them, and shall lead them to fountains of water; and they shall never hunger nor thirst more, but shall have fulness of joy, and be satiated with pleasures that will never fade nor end: and sit on thrones; expressive of the great honour and dignity they were raised to, both in this, and the other world, from a low and mean estate, being before as beggars on the dunghill, now among princes, and on thrones, even on the same throne with Christ; see Sa1 2:8 judging the twelve tribes of Israel; doctrinally and ministerially; accusing the Jews, and arraigning them for the crucifixion of Christ; passing sentence upon them, and condemning them, and declaring that they should be damned for their disbelief and rejection of him; See Gill on Mat 19:28.

Verse 30

And the Lord said, Simon, Simon,.... Peter is particularly, and by name, spoken to, either because he might be a principal person in the debate and contention about superiority, mentioned in the context; or because he was chiefly to suffer in the following temptation of Satan; or because he was generally the mouth of the rest of the apostles; and he is addressed, not by the name of Peter, the name Christ gave him, when he first called him, signifying his future solidity, firmness, and steadfastness; because in this instance, he would not give any proof of it; but by his former name, Simon, and which is repeated, partly to show the earnestness of Christ in the delivery of what follows, and partly to express his affectionate concern for him; so the Jews observe (s) concerning God's calling, "Moses, Moses", Exo 3:4 that , "the doubling of the word", is expressive "of love", and finding grace and favour; even as it is said, "Abraham, Abraham", Gen 22:11 or it may be to excite attention to what Christ was about to say. Though the Syriac, Persic, and Ethiopic versions read the first of these, "to Simon", thus: Jesus said to Simon, Simon, behold Satan hath desired to have you; not only Peter, but all the apostles; for the word "you", is plural: Satan, the enemy of the woman's seed, the accuser of the brethren, the wicked one, and the tempter, desired, asked leave of God, for he can do nothing without permission; that he might have these disciples under his power, and in his hand; just as he got leave to have the goods, and even the body of Job in his hand, and fain would have had his life, and soul too, could he have obtained it; and he would have the lives and souls of others; for he goes about, seeking to devour whom he may; and he had now an evil eye upon the apostles, and wanted an opportunity to gratify his malice and envy: his end in desiring to have them in his power was, that he may sift you as wheat; not to separate the chaff from the wheat, but to make them look like all chaff, by covering the wheat of grace with the chaff of sin and corruption; or to destroy the wheat, was it possible; or to toss them to and fro as wheat is in a sieve; that is, to afflict and distress them; see Amo 9:9 by scattering them both from Christ, and one another; by filling them with doubts about Jesus being the Messiah and Redeemer: and by frightening them with the fears of enemies and of death, which end he obtained; see Mat 26:56. (s) Tzeror Hammor, fol. 38. 4. Jarchi in Gen. xxii. 11. Bemidbar Rabba, sect. 14. fol. 217. 1.

Verse 31

But I have prayed for thee,.... Christ prayed for all the apostles; but particularly for Peter, because he was in the greatest danger: whether the prayer Christ refers to was that in Joh 17:1 in which are many passages relating to the preservation, sanctification, final perseverance and glorification of the apostles, as well as of other saints, as in Joh 17:9 and so these words might be spoken a little after that prayer was ended, which was about this same time; or whether it was any other, and only mental, and not vocal, is not certain: however, the petition was, that thy faith fail not; Satan in his temptations strikes principally at the faith of God's people; that being a grace which gives much glory to God, and in the exercise of which believers have much peace, joy, and comfort; both which he envies and grudges; and it is also a shield which keeps off, and quenches his fiery darts, and is a piece of armour he is sadly harassed with, and therefore endeavours all he can to weaken and destroy it, or wrest it out of their hands: but though, through the power of sin, and the force of temptation, it may fail as to some degree of the steadfastness of it, as to the acting and exercise of it, and as to the sense believers may have of it; yet never as to its principle, it being an irrevocable gift of God's grace; a work of his almighty power; a solid and substantial grace, even the substance of things hoped for; an immortal and incorruptible seed, and of which Christ is the author and finisher; and to nothing more is its security owing, than to the prayers of Christ, which are always heard, and to his powerful mediation, and prevalent intercession; Christ is the advocate of his people; he prays that they might have faith, and then he prays, that it may not fail; and it shall not, notwithstanding all the opposition of hell, and earth, unto it: and when thou art converted, strengthen thy brethren: Peter was now a converted man, and had been for some years; but whereas he would fall by temptation into a very great sin of denying his Lord, and which was attended with such circumstances as made him look like an unconverted, and an unregenerate man; his recovery by the fresh exercise of faith in Christ, and repentance for his sins, is called conversion: and which was not his own act, but owing to the power and efficacy of divine grace; see Jer 31:18. Some versions render it in the imperative, "in time, convert, turn, or return, and strengthen thy brethren"; as the Syriac, Arabic, and Persic versions: as he afterwards did: for whereas all the disciples forsook Christ, and fled, some one way, and some another, Peter, after his recovery, got them together again, and returned with them to Jerusalem; when they with him assembled together, till the third day Christ was risen: he strengthened their faith in the Messiah, and put them upon filling up the place of Judas, by choosing another apostle; and on the day of "Pentecost" preached a most excellent sermon, which as it was made useful for the conversion of three thousand sinners, was, doubtless, a means of confirming the minds of the disciples; and he has left two exceeding useful epistles for the strengthening of his brethren in all ages of time; the design of which is to establish the saints in faith and holiness, that they may not be drawn aside, and fall from the steadfastness of their faith, either by the lusts of the flesh, or by the persecutions of men, or by the error of the wicked.

Verse 32

And he said unto him,.... That is, Simon, or Simeon, said unto him, as the Syriac and Persic versions express it; he made a reply to Jesus, saying, as one fearless of danger, and confident in himself: I am ready to go with thee, both into prison and to death; he suggests, that he was not afraid of Satan, nor of his temptations, of being sifted, shaken, and tossed by him: he was not to be frightened out of his faith by him, or to be scared with a prison, and death itself; he was ready for both; and they were welcome, come when they would; and rather than part from, or deny his Lord, he was then prepared to go with him, at once, to either of them. The phrase, to go, is not in the Syriac version.

Verse 33

And he said,.... "To him", as all the Oriental versions add; to Peter, as what is said shows; that is, Jesus said to him, as the Syriac and Persic versions express: I tell thee, Peter; who knew him, and his heart, better than he did himself, as well as knew what was to come, and what would befall him; and therefore declares it, as he does with the greatest assurance and certainty, and which might be depended on, and accordingly came to pass: the cock shall not crow this day; in this night, as in Mar 14:30 or this night, as in Mat 26:34 for it was now night; a natural day includes both night and day; a like way of speaking, see in Luk 2:8 before that thou shalt thrice deny that thou knowest me; as he did, Luk 22:57. See Gill on Mat 26:34.

Verse 34

And he said unto them,.... To the disciples, as the Persic version reads; not to Peter only, but to them all: when I sent you without purse, and scrip, and shoes; without the necessaries of life, without proper accommodations for a journey, without provisions, or money, to buy any with: so , "without a purse", is, by the Scholiast on Aristophanes (t), interpreted by , "without money and expense": Christ here refers to his mission of them in Mat 10:5 lacked ye any thing? any of the common blessings of life, food to eat, or raiment to wear? and they said, nothing; they lacked nothing at all; wherever they came, they had friendly accommodations; they were provided with every thing necessary for them; they had both food and raiment, and good lodgings in every place; the houses and hearts of men were opened by Christ to receive them, though they were sent out by him so empty and destitute. (t) In Avibus, p. 548.

Verse 35

Then said he unto them,.... That is, Jesus said unto them, as the Persic version expresses it: but now he that hath a purse let him take it, and likewise his scrip; signifying hereby, that from this time forward, immediately after his departure from them, after his death, resurrection, and ascension, when they should be sent into all the world to preach the Gospel, it would be otherwise with them than before; that they should be reduced to great penury and distress, should neither have food, nor money to buy any with; and that they should suffer hunger, and thirst, and nakedness, and have no certain dwellingplace, as was their case; see Co1 4:11 and that they would not be received, and entertained in the manner they had been; and therefore it would be advisable, if they had any provisions, to take them with them in their scrips; or if they had any money, to carry it with them in their purses; for glad would they be to provide themselves with necessaries at any rate: and he that hath no sword; the word "sword" is not in this clause, but in the next; it is only in the original, "he that hath not"; which, at first sight; looks as if the sense was, he that hath not a purse, or a scrip, to sell, and buy a sword with, let him sell his garment, and buy one: but, as De Dieu observes, the phrase, "he that hath not", is the same with "he that has nothing"; who is a poor man, and has no money to buy a sword with, let him part with his garment, which rich men, who had money, had no need to do; though the Syriac, Persic, and Arabic versions put the word sword, in both clauses; he that hath no sword, let him sell his garment and buy a sword; that is, if he could get one no other way. Christ here uses the common dialect of the nation, as Dr. Lightfoot observes. So on the feast of dedication of the temple, "if a man had not any thing to eat, but what he had by alms, he must beg, or , "sell his garment", and take oil, and lamps, and light them (u).'' These words of Christ are not to be understood literally, that he would have his disciples furnish themselves with swords at any rate, since he would never have said, as he afterwards does, that two were sufficient; which could not be enough for eleven men; or have forbid Peter the use of one, as he did in a very little time after this: but his meaning is, that wherever they came, and a door was opened for the preaching of the Gospel, they would have many adversaries, and these powerful, and would be used with great violence, and be followed with rage and persecution; so that they might seem to stand in need of swords to defend them: the phrase is expressive of the danger they would be exposed to, and of their need of protection; and therefore it was wrong in them to be disputing and quarrelling about superiority, or looking out for, and expecting temporal pomp and grandeur, when this would be their forlorn, destitute, and afflicted condition; and they would quickly see the affliction and distress begin in himself. In "seven" ancient copies of Beza's, it is read in the future tense, "he shall take, he shall sell, he shall buy". (u) Maimon. Hilch. Megilla Uchanucha, c. 4. sect. 12.

Verse 36

For I say unto you, that this that is written,.... In must yet be accomplished; it having not been as yet; at least not so perfectly fulfilled: and he was reckoned among the transgressors. The Syriac and Arabic versions read in the first person, "and I shall be reckoned", &c. and so the Persic version, "that I may be numbered", &c. and the Ethiopic renders it, "and the Lord Jesus is numbered with sinners"; neither right: for the words are a proper citation from Isa 53:12 which, as the whole prophecy belongs to the Messiah, was fulfilled in Jesus; who, though he was no transgressor, yet being in the likeness of sinful flesh, and dwelling among, and conversing with sinners, was traduced as one, and was joined with Barabbas, a murderer, a thief, and a robber, and put up with him for the people to choose which of the two they would have released; and was at last crucified between two thieves; and more than this, being in the legal place, and stead of his people, and having their sins laid upon him, and imputed to him, he was made and accounted, by imputation, not only a sinner, but sin itself; and as such, was considered in the eye of the law, and by the justice of God, and was treated accordingly; See Gill on Mar 15:28. for the things concerning me have an end. The Syriac version renders it, "all of them"; or "the whole of it", as the Ethiopic version; all that were concerning him; all the counsels, purposes, and decrees of God, relating to his sufferings and death; to the manner in which his death was brought about, by one of his disciples betraying him; to the several indignities he should be used with, by Herod, Pontius Pilate, the Jews, and Roman soldiers; and to his death itself; all which were by the determinate counsel, and foreknowledge of God, and now were about to have, and quickly had their fulfilling end; as also all his own covenant engagements and agreements he entered into with his Father, to bear the sins of many, to make his soul an offering for sin, to be numbered with transgressors, and pour out his soul unto death; and likewise all the types and shadows of the law, all sacrifices in general, and the daily sacrifice in particular, with the passover, brazen serpent, and other things, even the whole law, both moral and ceremonial, had their full and final accomplishment in him; together with all the prophecies of the Old Testament relating to this matter, particularly Gen 3:15.

Verse 37

And they said, Lord, behold here are two swords,.... That is, the disciples said so, as the Persic version expresses it; for they understood Christ's words literally; and two swords being among them, and which they might bring with them from Galilee, to defend themselves from thieves, and robbers, which infested the roads between that country and Jerusalem; and one of these, as appears afterwards, belonged to Peter; they mention them with a desire of knowing they were sufficient, or whether they must provide themselves with more: and he said unto them, it is enough; or, "they are sufficient", as the Syriac, Arabic, and Ethiopic versions render it; which must be understood either ironically; yes, two swords, to be sure, are sufficient for eleven men, and against many and powerful enemies: or his meaning is, they were sufficient to answer his purpose, and be an emblem of what he designed by the sword: or this was a short way of speaking, suggesting their stupidity and ignorance: it is enough, it is very well, I perceive you do not understand my meaning, and I shall say no more at present.

Verse 38

And he came out,.... That is, "Christ", as the Persic version; or the "Lord Jesus", as the Ethiopic version expresses; he came out of the guestchamber, or upper room, and out of the house where he had been keeping the passover with his disciples; and he came out of the city of Jerusalem, to begin his sorrows and sufferings without the camp, where he was to end them: and went, as he was wont, to the Mount of Olives. This had been his practice and custom for several nights past, as appears from Luk 21:37. Hence Judas knew the place he now went to, and could direct the soldiers and officers where to go, and apprehend him; and this shows the willingness of Christ to be taken, in order to suffer and die; otherwise he would have gone to another place, and not this. The Ethiopic version adds, "to pray", as he did; and, as very likely he was used; for he would sometimes continue a whole night in prayer on a mountain; see Luk 6:12 and his disciples also followed him; eleven of them, for Judas was now gone to the chief priests to inform them where Christ was going, that they might seize him: but the other disciples followed him, which was so ordered, that they might be witnesses of his sorrows and agonies in the garden, and of his being betrayed by Judas, and apprehended by the Jews; though upon this they forsook him and fled.

Verse 39

And when he was at the place,.... In the garden, at Gethsemane, which was at the foot of the Mount of Olives; he said unto them; to the disciples, as the Persic version reads; pray that ye enter not into temptation. This, according to the Evangelists Matthew and Mark, was said to them after he had prayed the first time, and returned to the disciples, and found them sleeping; See Gill on Mat 26:41.

Verse 40

And he was withdrawn from them,.... That is, from the three disciples, Peter, James, and John, whom he took along with him, leaving the rest at some further distance; and from these he removed, about a stone's cast; fifty, or sixty feet from the place where they were: and kneeled down and prayed; the following prayer.

Verse 41

Saying, Father, if thou be willing,.... If it be consistent with thy will of saving sinners, and which thou hast declared to me, and I have undertook to perform: the other evangelists say, "if it be possible"; See Gill on Mat 26:39. remove this cup from me; meaning, either his present sorrows and distress, or his approaching sufferings and death, which he had in view, or both: nevertheless not my will; as man, for Christ had an human will distinct from, though not contrary to his divine will: but thine be done; which Christ undertook, and came into this world to do; and it was his meat and drink to do it, and was the same with his own will, as the Son of God; See Gill on Mat 26:39, and See Gill on Mat 26:42.

Verse 42

And there appeared an angel unto him from heaven,.... Whether this was Michael the archangel, as some have conjectured, or Gabriel, or what particular angel, is not for us to know, nor is it of any importance: it is certain, it was a good angel: "an angel of God", as the Ethiopic version reads; since he came from heaven, and was one of the angels of heaven, sent by God on this occasion; and it is clear also, that he was in a visible form, and was seen by Christ, since he is said to appear to him: strengthening him; under his present distress, against the terrors of Satan, and the fears of death, by assuring him of the divine favour, as man, and of the fulfilment of the promises to him to stand by him, assist, strengthen, and carry him through what was before him; and by observing to him the glory and honour he should be crowned with, after his sufferings and death, find the complete salvation of his people, which would be obtained hereby, and which was the joy set before him; and which animated him, as man, to bear the cross, and despise the shame with a brave and heroic Spirit. Now, though God the Father could have strengthened the human nature of Christ, without making use of an angel; and Christ could have strengthened it himself, by his divine nature, to which it was united; but the human nature was to be brought into so low a condition, and to be left to itself, as to stand in need of the assistance of an angel: and this shows not only the ministration of angels to Christ, as man, but that he was at this present time made a little lower than the angels, who was the Creator and Lord of them; as he afterwards more apparently was, through the sufferings of death.

Verse 43

And being in an agony,.... Or in a conflict, and combat; that is, with thee devil, who now appeared visibly to him, in an horrible form: after his temptations in the wilderness Satan left him for a season, till another opportunity should offer; and now it did; now the prince of this world came to him; see Luk 4:13 and attacked him in a garden, where the first onset on human nature was made: and now began the battle between the two combatants, the serpent, and the seed of the woman; which issued in the destruction of Satan, and thee recovery of mankind. The Arabic version leaves out this clause; and the Syriac version renders it, "being in fear"; and to the same purpose are the Persic and Ethiopic versions; that is, of death; and must be understood of a sinless fear of death in his human nature, to which death, being a dissolution of it, must be disagreeable; though not death, barely considered, was the cause of this fear, distress, and agony he was in; but as it was to be inflicted on him for the sins of his people, which he bore, and as it was the curse of the law, and the effect of divine wrath and displeasure: he prayed more earnestly; repeating the words he had said before with great eagerness and importunity, with intenseness of mind, and fervour of Spirit, with strong crying, and tears to him that was able to save him from death, Heb 5:7 and his sweat was, as it were, great drops of blood falling to the ground. This account of Christ's bloody sweat is only given by Luke, who being a physician, as is thought, more diligently recorded things which belonged to his profession to take cognizance of; nor should it be any objection to the truth and credibility of this fact, that it is not mentioned by the other evangelists, since it is no unusual thing with them for one to record that which is omitted by another; nor that this is wanting in some Greek and Latin copies, as Jerom (w) and Hilary (x) observe; since it was expunged, as is supposed, either by some orthodox persons, who weakly thought it might seem to favour the Arians, who denied that Christ was of the same impassible nature with the Father; or rather by the Armenians, or by a set of men called "Aphthartodocetae", who asserted the human nature of Christ to be incorruptible: but certain it is, that it is in the most ancient and approved copies, and in all the Oriental versions, and therefore to be retained; to which may be added, that it is taken notice of, not to mention others, by those two early writers, Justin Martyr (y), and Irenaeus (z); nor should its being so strange and unusual a sweat at all discredit the history of it, since there have been instances of this kind arising from various causes; and if there had been none, since the case of our Lord was singular, it ought to be credited. This bloody sweat did not arise from a cachexy, or ill state of body, which has sometimes been the cause of it, as Aristotle observes, who says (a), that the blood sometimes becomes sanious, and so serous, insomuch that some have been covered with a "bloody sweat": and in another place he says (b), that through an ill habit of body it has happened to some, that they have sweat a bloody excrement. Bartholinus produces instances in plagues and fevers (c); but nothing of this kind appears in Christ, whose body was hale and robust, free from distempers and diseases, as it was proper it should, in order to do the work, and endure the sufferings he did; nor did it arise from any external heat, or a fatiguing journey. The above writer (d) a relates, from Actuarius, a story of a young man that had little globes of blood upon his skin, by sweat, through the heat of the sun, and a laborious journey. Christ's walk from Jerusalem to the garden was but a short one; and it was in the night when he had this sweat, and a cold night too; see Joh 18:18, it rather arose from the agony in which he was, before related: persons in an agony, or fit of trembling, sweat much, as Aristotle observes (e); but to sweat blood is unusual. This might be occasioned by his vehement striving and wrestling with God in prayer, since the account follows immediately upon that; and might be owing to his strong cries, to the intenseness and fervour of his mind, and the commotion of the animal spirits, which was now very great, as some have thought; or, as others, to the fear of death, as it was set before him in so dreadful a view, and attended with such horrible circumstances. Thuanus (f), a very grave and credible historian, reports of a governor of a certain garrison, who being, by a stratagem, decoyed from thence, and taken captive, and threatened with an ignominious death, was so affected with it, that he sweat a "bloody sweat" all over his body. And the same author (g) relates of a young man of Florence, who being, by the order of Pope Sixtus the Fifth, condemned, as he was led along to be executed, through the vehemence of his grief discharged blood instead of sweat, all over his body: and Maldonate, upon this passage, reports, that he had heard it from some who saw, or knew it, that at Paris, a man, robust, and in good health, hearing that a capital sentence was pronounced upon him, was, at once, all over in a bloody sweat: which instances show, that grief, surprise, and fear, have sometimes had such an effect on men; but it was not mere fear of death, and trouble of mind, concerning that, which thus wrought on our Lord, but the sense he had of the sins of his people, which were imputed to him, and the curse of the righteous law of God, which he endured, and especially the wrath of God, which was let into his soul: though some have thought this was owing to the conflict Christ had with the old serpent the devil; who, as before observed, now appeared to him in a frightful forth: and very remarkable is the passage which Dr. Lightfoot, and others, have cited from Diodorus Siculus, who reports of a certain country, that there are serpents in it, by whose bites are procured very painful deaths; and that grievous pains seize the person bitten, and also "a flow of sweat like blood". And other writers (h) make mention of a kind of asp, or serpent, called "Haemorrhois"; which, when it bites a man, causes him to sweat blood: and such a bloody sweat it should seem was occasioned by the bite of the old serpent Satan, now nibbling at Christ's heel, which was to be bruised by him: but of all the reasons and causes of this uncommon sweat, that of Clotzius is the most strange, that it should arise from the angels comforting and strengthening him, and from the cheerfulness and fortitude of his mind. This writer observes, that as fear and sorrow congeal the blood, alacrity and fortitude move it; and being moved, heat it, and drive it to the outward parts, and open a way for it through the pores: and this he thinks may be confirmed from the fruit and effect of Christ's prayer, which was very earnest, and was heard, as is said in Heb 5:7 when he was delivered from fear; which deliverance produced joy, and this joy issued in the bloody sweat. Some think the words do not necessarily imply, that this sweat was blood, or that there was blood in it; only that his sweat, as it came out of his body, and fell on the ground, was so large, and thick, and viscous, that it looked like drops, or clots of blood; but the case rather seems to be this, that the pores of Christ's body were so opened, that along with sweat came out blood, which flowed from him very largely; and as it fell on the ground, he being fallen on his face to the earth, it was so congealed by the cold in the night season, that it became really, as the word signifies, clots of blood upon the earth. The Persic version, different from all others, reads, "his tears, like blood, fell by drops upon the ground". This agony, and bloody sweat of Christ, prove the truth of his human nature; the sweat shows that he had a true and real body, as other men; the anxiety of his mind, that he had a reasonable soul capable of grief and sorrow, as human souls are; and they also prove his being made sin and a curse for us, and his sustaining our sins, and the wrath of God: nor could it be at all unsuitable to him, and unworthy of him, to sweat in this manner, whose blood was to be shed for the sins of his people, and who came by blood and water, and from whom both were to flow; signifying, that both sanctification and justification are from him. (w) Advers. Pelag. l. 2. fol. 96. F. (x) De Trinitate, l. 10. p. 155. (y) Dialog. cum Tryph. p. 331. (z) Adv. Haeres. l. 3. c. 32. (a) De Hist. Animal. l. 3. c. 19. (b) De Part. Animal. l. 3. c. 5. (c) De Cruce Hypomnem. 4. p. 185, 186. (d) lb. p. 184. (e) Problem, sect. 2. c. 26, 31. (f) Hist. sui Temporis, par. 1. l. 8. p. 804, 805. (g) lb. par. 4. l. 82. p. 69. (h) Solin, Polyhistor, c. 40, Isidor. Hispalens. Etymolog. l. 12. c. 4.

Verse 44

And when he rose from prayer,.... The Syriac version reads, "from his prayer", having finished it; and the Persic and Ethiopic versions read, "from the place of prayer", or where he prayed: and was come to his disciples; to the three, which he had left about the distance of a stone's cast: he found them sleeping for sorrow; on his account; for he had signified unto them, how exceeding sorrowful he was; and they might perceive by his looks and gestures, the anxiety and distress of mind he was in, which must needs affect them; and besides, he had given them some intimations of his being to be betrayed by one of them, and of his sufferings and death, and speedy departure from them; and because of these things, sorrow had filled their hearts, and this had induced heaviness and sleep upon them; See Gill on Mat 26:40.

Verse 45

And said unto them, why sleep ye?.... The Arabic version prefaces this with these words, "and he awaked them"; and then rebuked them for sleeping, adding, rise and pray, lest ye enter into temptation; together with words recorded in Mat 26:45.

Verse 46

And while he yet spake,.... The above words to his disciples, behold a multitude. The Persic version adds, "of Jews, with arrows, swords, and spears"; but the multitude consisted partly of Roman soldiers, and partly of the officers of the chief priests: and he that was called Judas: and sometimes Iscariot, to distinguish him from another Judas, who also was of the number of the apostles: one of the twelve; disciples of Christ, whom he had chosen, called, and ordained: went before them; as their guide, to show them where Jesus was, and to point him out unto them; see Act 1:16 and drew near unto Jesus to kiss him; that being the signal he had given them, by which they should know him. The Syriac version here adds, "for this sign he had given to them, whomsoever I shall kiss, the same is he": and so likewise the Persic and Ethiopic versions, adding also this, "lay hold upon him"; but the whole seems to be transcribed from Mat 26:48.

Verse 47

But Jesus said unto him, Judas,.... Calling him by his name, that he might know he knew him, and to aggravate his sin; what, Judas, my apostle, my friend, my familiar friend, in whom I trusted, or with whom I trusted all my worldly affairs, betrayest thou the son of man with a kiss! who assumed human nature for the good of mankind, who is the Messiah spoken of by the prophets, under the character of the son of man, and who is holy, harmless, and never did any mortal man any hurt or injury; and what, betray such an one into the hands of his most implacable adversaries, and in such an hypocritical and deceitful way! all which Christ said, to show he was no stranger to what he was about to do.

Verse 48

When they which were about him,.... That is, the eleven disciples that were about Christ, and with him in the garden: saw what would follow; that their Lord and master was about to be betrayed by Judas, and would be seized, and carried away by the multitude, that were with him: they said unto him, Lord, shall we smite with the sword? or "swords", as the Syriac and Persic versions read; with the two swords which they had along with them. This they said, not being thoroughly acquainted with the mind of Christ in this matter, whether they should use the temporal sword or not; and might choose to show this forwardness to stand by him, and defend him, remembering how lately they had said, that though they died with him, they would not deny him: and might, no doubt, be thoroughly exasperated and provoked to see Judas at the head of such a mob, with swords and staves, and burned with true zeal for their Lord and master; and might be the more spirited up to this, by observing, that the men fell backwards to the ground, upon Christ's saying that he was the person they sought; at least their dependence was upon the exertion of his almighty power; for they could never otherwise imagine that eleven men, with two swords only, would be able to defend him, and rescue him out of the hands of such a multitude.

Verse 49

And one of them smote the servant of the high priest,.... The person that drew his sword, and performed this daring action, not waiting for an answer from Christ, was Peter, and the high priest's servant, that he smote, was Malchus; both which we learn from Joh 18:10 and cut off his right ear; he aimed, no doubt, at his head, but missing his blow, took off his right ear. It is very likely, that this servant was very busy and forward to lay hold on Christ, and showed much virulence, and great malignity; and therefore Peter singled him out, and levelled his blow at him.

Verse 50

And Jesus answered and said,.... Not to the question of the disciples, but either to Peter, who had done this rash action; and so the Persic and Ethiopic versions add, "to him"; or else to the multitude, suffer ye thus far; or to them both, to Peter to stop his hand, to proceed no further, but put up his sword; and so the Arabic version reads, "refrain thyself"; and to the multitude to be easy, and not revenge the affront that was given them: and in order to pacify them, "he went to the wounded man", as the Persic version inserts, and he touched his ear and healed him; which shows, that though the human nature of Christ was in a very low condition, yet he still retained the power of doing miracles; and also his great humanity, by which example be confirmed his precept of doing good to enemies; and likewise hereby gave full proof of his willingness to be apprehended by them; for otherwise, he that wrought such a miracle as this, could easily have delivered himself out of their hands; and one would have thought this would have put a stop to them, and have convinced them of the truth of his being a divine person, and the Messiah.

Verse 51

Then Jesus said unto the chief priests,.... After he had wrought this miracle, and had quieted the mob, and restrained them from falling upon the apostles, and cutting them to pieces, which in all likelihood they would otherwise have done; he addressed himself to "the chief priests", who were members of the Jewish sanhedrim, and the captains of the temple; See Gill on Luk 22:4. And the elders which were come to him; which came along with Judas and the multitude, in order to see things done to their mind, and to animate both Judas and the soldiers and their officers, by their presence, lest they should come without him, as they had before done, Joh 7:45. Be ye come out as against a thief, with swords and staves? See Gill on Mat 26:55.

Verse 52

When I was daily with you in the temple,.... As he had been for some days past, teaching the people, and disputing with them, the chief priests, &c. ye stretched forth no hands against me; to lay hold upon him, and kill him; the reason was, because his time was not come, and they had no licence or permission to hurt him, or any power given them against him from above: but this is your hour; the time was now come for the betraying of him by Judas; for the seizing and apprehending him by the Roman soldiers and officers; and for the delivery of him into the hands of the "chief" priests and elders; and for them to insult, mock, buffet, scourge him, and spit upon him: and for the crucifixion of him, and putting him to death: the hour fixed for this was now come; it was now, and not before, and therefore they could not lay hold on him, and do to him what they listed, but now they might; yet this was but an hour, a short time that they had to triumph over him, in Caiaphas's palace, and Pilate's hall, upon the cross, and in the grave; for on the third day he arose again, notwithstanding all the precautions they took, and is ascended to heaven, and is received there, and is out of their reach: and since then, it has been his hour to take vengeance on them; on their nation, city, and temple, for their disbelief, rejection, and ill usage of him; and it will be likewise his hour at the day of judgment, when they shall look on him whom they have pierced, and mourn; and hide their faces from him, and call to the mountains to cover them, and when they will be punished with everlasting destruction from his presence: he adds, and the power of darkness. The Persic version reads, "the power of your darkness"; that is, either the power granted to them, who were darkness itself, born and brought up in darkness; were walking in darkness, and in the ignorance of their minds; and did works of darkness, and shunned the light, because their deeds were evil; and for which reason they now chose the night, to execute their black designs upon Christ: or rather, the power of the prince of darkness is here meant; that power which he usurped, and was now permitted him to exercise against Christ: and so the Ethiopic version renders it, "the power of the lord of darkness"; who was, once an angel of light, but now full of darkness, and who darkens the minds of men, and for whom blackness of darkness is reserved: the Jews were used to call the evil angels by this name; for so they say (i), "the destroying angels are called, , "darkness, and thick darkness".'' The sense of the whole passage is, that now was the time come, that Christ should be delivered up into the hands of wicked men and devils; that the former should have him in their power, and triumph over him for a season; and that hell was now let loose, and all the infernal powers were about him, throwing their poisoned arrows and fiery darts at him; all which Christ endured, to deliver his people from the present evil world, from the wrath of God, the curses of the law, and from the power of darkness. (i) Raya Mehimna in Zohar in Lev. fol. 37. 2.

Verse 53

Then took they him, and led him,.... The band of soldiers, the captain, and the officers of the Jews, laid hold on Jesus, and bound him, Joh 18:12 and led him out of the garden; notwithstanding the miracle he had wrought, and the humanity he had shown in healing the servant's ear; and notwithstanding his moving address to the chiefs of them; and indeed, this was a confirmation of his last words; for by this it appeared, that now was their time, and power was given to them, as the emissaries of Satan, to act against him: and brought him into the high priest's house; where the sanhedrim were assembled; but this was not in the temple where they used to sit: it is true, indeed, that the chamber in the temple, called the chamber "Parhedrin", or "Palhedrin", was, , "the dwelling house" of the high priest, seven days before the day of atonement (k); and this was also called the "chamber of the counsellors" (l); so that had the time of year agreed, it might have been thought that this was the place that Jesus was led to; but here the high priest did not usually dwell, and it is manifestly distinguished from his own house: for it is said (m), "seven days before the day of atonement, they separate, or remove the high priest, "from his house", to the chamber of "Palhedrin";'' See Gill on Mat 26:3. And Peter followed afar off; See Gill on Mat 26:58. (k) T. Bab. Yoma, fol. 10. 1. Maimon. Hilch, Mezuza, c. 6. sect. 6. (l) T. Bab, Yoma, fol. 8. 2. (m) Misna Yoma, c. 1. sect. 1.

Verse 54

And when they had kindled a fire in the midst of the hall,.... It being cold in the night time, though it was at the passover, and the beginning of harvest, the servants and officers of the high priest made a fire in the middle of the hall, whilst Jesus was examining before the sanhedrim, at the other end of it: and were sat down together; about it, as the Syriac version adds, to warm themselves: Peter sat down among them; for the same purpose, and as if he was one of them; and which he might do, not only to warm himself, but to prevent his being taken notice of, and suspected; as he might have been, had he been loitering about.

Verse 55

But a certain maid beheld him,.... Looked upon him, and took notice of him, and observed his countenance and gesture: as he sat by the fire; or light; See Gill on Mar 14:54. And both by the light of the fire, and other lights, which were doubtless in the hall, she discovered something in him, which made her look at him again with some earnestness; and earnestly looked upon him, and said, this man was also with him; that fellow, that vile and contemptible wretch, now examining before the high priest; thus in a contemptuous manner, as was the custom and style of that nation, she disdained to mention the name of Jesus; though the Persic version here expresses it; and her sense was, that Peter was one of that clan, a disciple of his, and was only come hither as a spy.

Verse 56

And he denied him, saying, woman, I know him not. Startled at the maid's positive assertion, and knowing not how to clear himself any other way, roundly, and at once, denied that Jesus was his master; or that he was a disciple of his; or that he knew any thing of him, or had any acquaintance with him: and thus he that had said he would die with him, rather than deny him, is frighten at a servant maid, and denies him upon the first attack upon him. And he denied him, saying, woman, I know him not. Startled at the maid's positive assertion, and knowing not how to clear himself any other way, roundly, and at once, denied that Jesus was his master; or that he was a disciple of his; or that he knew any thing of him, or had any acquaintance with him: and thus he that had said he would die with him, rather than deny him, is frighten at a servant maid, and denies him upon the first attack upon him. Luke 22:58 luk 22:58 luk 22:58 luk 22:58And after a little while,.... A quarter, or half an hour after, within an hour at least: another saw him; not another maid, but another man, as appears from the answer; though the Syriac and Persic versions leave out the word man, it may be because Matthew and Mark represent the person, on account of whose words Peter denied Christ a second time, to be another maid; but then it is to be observed, that that maid did not speak directly to Peter, as this person did, but to those that were present, or that stood by: and one of these taking the hint from her, looked at him, and said, thou art also of them; of the disciples of Jesus of Nazareth; thou belongest to that company; thou art certainly one of his followers; and Peter said, man, I am not. This was after he had been out into the porch, and had mused upon it, and was come in again, but had not courage enough to withstand the temptation, and especially now, being attacked by a man; and so a second time denies that Christ was his master, or that he was a disciple of his.

Verse 57

And about the space of one hour after,.... After the first assault, or rather after the second: another confidently affirmed; who was one of them that stood by the fireside, and heard what had passed; and not only so, but was a kinsman to him, whose ear Peter had cut off, and who had seen him in the garden with Christ, and therefore with all assurance asserted it, as a matter of fact, as an unquestionable truth, and beyond all doubt: saying of a truth, this fellow also was with him; a disciple and follower of Jesus, and was with him when he was apprehended; I saw him there, and it may be depended on as a truth; and then added this reason, for he is a Galilean; you may be assured of this yourselves, his speech betrays him; you may know him by his language, and which confirms my assertion.

Verse 58

And Peter said, man, I know not what thou sayest,.... Suggesting, that he was so far from being a follower of Jesus, or a disciple of his, and from having any personal acquaintance with him, that he did not know what he was talking of, or at least could not understand what he meant by this harangue, or by talking after this manner about him; and then began to curse and swear, and wish the most dreadful things to befall him, if he knew any thing of Jesus of Nazareth: and immediately while he yet spake: in this shocking manner, with his mouth full of oaths, curses, and imprecations: the cock crew; the second time, Mar 14:72.

Verse 59

And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him: and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance: and Peter remembered the word of the Lord, how he had said unto him, before the cock crow, thou shall deny me thrice; See Gill on Mat 26:75.

Verse 60

And Peter went out and wept bitterly. See Gill on Mat 26:75. . Luke 22:63 luk 22:63 luk 22:63 luk 22:63And the men that held Jesus,.... Whilst he was before the sanhedrim; and were either the Roman soldiers, or the servants of the high priest, who kept hold of him all the while, lest he should get away; though there was no reason for it; his time was come, nor would he escape out of their hands, though he could easily have rescued himself: mocked him; insulted him, and gave him very opprobrious language, and used him in a very scurrilous way, and even spit upon him; and smote him. This clause is left out in the Syriac, Arabic, and Persic versions; the word used, signifies plucking off the skin; they pinched him, and tore off his flesh with their nails; they plucked the hairs of his beard, and the skin of his cheeks along with them, and so fulfilled Isa 50:6.

Verse 61

And when they had blindfolded him,.... Or put a veil, or linen cloth over his eyes, as children do at play, to make themselves some sport with him: they struck him on the face; on that part of it which was not covered, either with their hands, or with rods: and asked him, saying, prophesy, who is it that smote thee? hereby deriding his prophetic office, and using such language as children do at blindman's buff; See Gill on Mat 26:68.

Verse 62

And many other things blasphemously spake they,.... As denying and ridiculing his deity, and divine sonship; mocking at, and burlesquing his offices, of prophet, priest, and king; asserting him to be a mere man, and a very wicked one; a profane sinner, a glutton, and a winebibber; a sabbath breaker, a blasphemer, and a seditious person; and one that had a devil, or dealt with familiar spirits: and thus spake they against him; his person, office, and character.

Verse 63

And as soon as it was day,.... See Gill on Mat 27:1. The elders of the people; or "the presbytery of the people", that were chosen from among the people to sit in the sanhedrim; the Israelites, as distinct from priests and Levites, and the doctors: and the chief priests and the Scribes came together; which made up the great sanhedrim, or council of the nation: and led him into their council; or sanhedrim, the place where the sanhedrim sat, which was in the temple, and in the chamber called , "the paved stone chamber" (n); here they usually met, and so the Persic version renders it, "where their congregation was daily there". (n) Misna Saobedrin, c. 10. sect. 2. & Middot, c. 5. sect. 3.

Verse 64

Saying, art thou the Christ,.... The Messiah, promised and prophesied of by Moses, and all the prophets, and long expected by us: "tell us". The Ethiopic version adds, openly; tell us frankly, freely, plainly, as in Joh 10:24. And he said unto them, if I tell you, you will not believe. The Vulgate Latin and Syriac versions read, "will not believe me"; neither what he said, nor that he was the Messiah; they were determined not to believe in him, and receive him as such; their unbelief was wilful, obstinate, and invincible: they were proof against all arguments, evidence, and demonstration itself.

Verse 65

And if I also ask you,.... Or enter into a discourse on this subject, and require an answer to the arguments, proving me to be the Messiah, or desire to know what objections can be made thereunto: you will not answer me: fairly and directly, or go into a serious and sober conversation on this head: nor let me "go"; or dismiss me, though I should appear to be the Messiah, or ever so free from the charge of blasphemy and sedition; you are resolved, right or wrong, to detain me in bonds, and take away my life; so that it signifies nothing saying any thing to you.

Verse 66

Hereafter shall the son of man,.... Meaning himself, who was truly man, and then in a low and mean form, and thought by the Jews to be a mere man; though this character was known by them to belong to the Messiah, especially what follows; as that he should sit on the right hand of the power of God: as he did after his resurrection, and ascension, and which was manifest by the destruction of their nation, city, and temple; See Gill on Mat 27:64.

Verse 67

Then said they all,.... The whole sanhedrim, with one voice, being greedy to lay hold on, and improve these words, that they might have something to lay to his charge: art thou the Son of God? for they knew that the Messiah, or the son of man, that was to sit at the right hand of God, and come in the clouds of heaven, was the Son of God: and he said unto them, ye say that I am; or rather the words may be rendered, "ye say it", and ye say right; it is the very truth: "for I am"; that is, "the Son of God", as the Ethiopic version here adds; which sense agrees with Mar 14:62 and the following words seem to require this sense and version.

Verse 68

And they said,.... That is, the council, as the Persic version reads; some of the members of the sanhedrim, or the whole body of them: what need we any further witness? or give any further trouble in getting witnesses, and hearing them: for we ourselves have heard of his own mouth: his blasphemy, and what amounts to a sufficient charge of that kind; upon which they all pronounced him worthy of death, and determined to deliver him into the hands of Pilate the Roman governor, in order to pass sentence on him, and put him to death. Next: Luke Chapter 23

Verse 1

The year of the redeemed is now come, which had been from eternity fixed in the divine counsels, and long looked for by them that waited for the consolation of Israel. After the revolutions of many ages, it is at length come, Isa 63:4. And, it is observable, it is in the very first month of that year that the redemption is wrought out, so much in haste was the Redeemer to perform his undertaking, so was he straitened till it was accomplished. It was in the same month, and at the same time of the month (in the beginning of months, Exo 12:2), that God by Moses brought Israel out of Egypt, that the Antitype might answer the type. Christ is here delivered up, when the feast of unleavened bread drew nigh, Luk 22:1. About as long before that feast as they began to make preparation for it, here was preparation making for our Passover's being offered for us. Here we have, I. His sworn enemies contriving it (Luk 22:2), the chief priests, men of sanctity, and the scribes, men of learning, seeking how they might kill him, either by force of fraud. Could they have had their will, it had been soon done, but they feared the people, and the more for what they now saw of their diligent attendance upon his preaching. II. A treacherous disciple joining in with them, and coming to their assistance, Judas surnamed Iscariot. He is here said to be of the number of the twelve, that dignified distinguished number. One would wonder that Christ, who knew all men, should take a traitor into that number, and that one of that number, who could not but know Christ, should be so base as to betray him; but Christ had wise and holy ends in taking Judas to be a disciple, and how he who knew Christ so well yet came to betray him we are here told: Satan entered into Judas, Luk 22:3. It was the devil's work, who thought hereby to ruin Christ's undertaking, to have broken his head; but it proved only the bruising of his heel. Whoever betrays Christ, or his truths or ways, it is Satan that puts them upon it. Judas knew how desirous the chief priests were to get Christ into their hands, and that they could not do it safely without the assistance of some that knew his retirements, as he did. He therefore went himself, and made the motion to them, Luk 22:4. Note, It is hard to say whether more mischief is done to Christ's kingdom by the power and policy of its open enemies, or by the treachery and self-seeking of its pretended friends: nay, without the latter its enemies could not gain their point as they do. When you see Judas communing with the chief priests, be sure some mischief is hatching; it is for no good that they are laying their heads together. III. The issue of the treaty between them. 1. Judas must betray Christ to them, must bring them to a place where they might seize him without danger of tumult, and this they would be glad of. 2. They must give him a sum of money for doing it, and this he would be glad of (Luk 22:5): They covenanted to give him money. When the bargain was made, Judas sought opportunity to betray him. Probably, he slyly enquired of Peter and John, who were more intimate with their Master than he was, where he would be at such a time, and whither he would retire after the passover, and they were not sharp enough to suspect him. Somehow or other, in a little time he gained the advantage he sought, and fixed the time and place where it might be done, in the absence of the multitude, and without tumult.

Verse 7

What a hopeful prospect had we of Christ's doing a great deal of good by his preaching in the temple during the feast of unleavened bread, which continued seven days, when the people were every morning, and early in the morning, so attentive to hear him! But here is a stop put to it. He must enter upon work of another kind; in this, however, he shall do more good than in the other, for neither Christ's nor his church's suffering days are their idle empty days. Now here we have, I. The preparation that was made for Christ's eating the passover with his disciples, upon the very day of unleavened bread, when the passover must be killed according to the law, Luk 22:7. Christ was made under the law, and observed the ordinances of it, particularly that of the passover, to teach us in like manner to observe his gospel institutions, particularly that of the Lord's supper, and not to neglect them. It is probable that he went to the temple to preach in the morning, when he sent Peter and John another way into the city to prepare the passover. Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows them to be idle; it engages them to employ themselves more in spiritual business, or service to the public. He directed those whom he employed whither they should go (Luk 22:9, Luk 22:10): they must follow a man bearing a pitcher of water, and he must be their guide to the house. Christ could have described the house to them; probably it was a house they knew, and he might have said no more than, Go to such a one's house, or to a house in such a street, with such a sign, etc. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step. They went, not knowing whither they went, nor whom they followed. Being come to the house, they must desire the master of the house to show them a room (Luk 22:11), and he will readily do it, Luk 22:12. Whether it was a friend's house or a public house does not appear; but the disciples found their guide, and the house, and the room, just as he had said to them (Luk 22:13); for they need not fear a disappointment who go upon Christ's word; according to the orders given them, they got every thing in readiness for the passover, Luk 22:11. II. The solemnizing of the passover, according to the law. When the hour was come that they should go to supper he sat down, probably at the head-end of the table, and the twelve apostles with him, Judas not excepted; for it is possible that those whose hearts are filled with Satan, and all manner of wickedness, may yet continue a plausible profession of religion, and be found in the performance of its external services; and while it is in the heart, and does not break out into any thing scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe, 1. How Christ bids this passover welcome, to teach us in like manner to welcome his passover, the Lord's supper, and to come to it with an appetite (Luk 22:15): "With desire I have desired, I have most earnestly desired, to eat this passover with you before I suffer." He knew it was to be the prologue to his sufferings, and therefore he desired it, because it was in order to his Father's glory and man's redemption. He delighted to do even this part of the will of God concerning him as Mediator. Shall we be backward to any service for him who was so forward in the work of our salvation? See the love he had to his disciples; he desired to eat it with them, that he and they might have a little time together, themselves, and none besides, for private conversation, which they could not have in Jerusalem but upon this occasion. He was now about to leave them, but was very desirous to eat this passover with them before he suffered, as if the comfort of that would carry him the more cheerfully through his sufferings, and make them the easier to him. Note, Our gospel passover, eaten by faith with Jesus Christ, will be an excellent preparation for sufferings, and trials, and death itself. 2. How Christ in it takes his leave of all passovers, thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest and one of the most eminent (Luk 22:16): "I will not any more eat thereof, nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God." (1.) It was fulfilled when Christ our Passover was sacrificed for us, Co1 5:7. And therefore that type and shadow was laid aside, because now in the kingdom of God the substance was come, which superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance of the gospel kingdom, in which the passover had its accomplishment, and which the disciples, after the pouring out of the Spirit, did frequently celebrate, as we find Act 2:42, Act 2:46. They ate of it, and Christ might be said to eat with them, because of the spiritual communion they had with him in that ordinance. He is said to sup with them and they with him, Rev 3:20. But, (3.) The complete accomplishment of that commemoration of liberty will be in the kingdom of glory, when all God's spiritual Israel shall be released from the bondage of death and sin, and be put in possession of the land of promise. What he had said of his eating of the paschal lamb, he repeats concerning his drinking of the passover wine, the cup of blessing, or of thanksgiving, in which all the company pledged the Master of the feast, at the close of the passover supper. This cup he took, according to the custom, and gave thanks for the deliverance of Israel out of Egypt, and the preservation of their first-born, and then said, Take this, and divide it among yourselves, Luk 22:17. This is not said afterwards of the sacramental cup, which being probably of much more weight and value, being the New Testament in his blood, he might give into every one's hand, to teach them to make a particular application of it to their own souls; but, as for the paschal cup which is to be abolished, it is enough to say, "Take it, and divide it among yourselves, do what you will with it, for we shall have no more occasion for it, Luk 22:18. I will not drink of the fruit of the vine any more, I will not have it any more drank of, till the kingdom of God shall come, till the Spirit be poured out, and then you shall in the Lord's supper commemorate a much more glorious redemption, of which both the deliverance out of Egypt and the passover commemoration of it were types and figures. The kingdom of God is now so near being set up that you will not need to eat or drink any more till it comes." Christ dying next day opened it. As Christ with a great deal of pleasure took leave of all the legal feasts (which fell of course with the passover) for the evangelical ones, both spiritual and sacramental; so may good Christians, when they are called to remove from the church militant to that which is triumphant, cheerfully exchange even their spiritual repasts, much more their sacramental ones, for the eternal feast. III. The institution of the Lord's supper, Luk 22:19, Luk 22:20. The passover and the deliverance out of Egypt were typical and prophetic signs of a Christ to come, who should by dying deliver us from sin and death, and the tyranny of Satan; but they shall no more say, The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance. 1. The breaking of Christ's body as a sacrifice for us is here commemorated by the breaking of bread; and the sacrifices under the law were called the bread of our God (Lev 21:6, Lev 21:8, Lev 21:17): This is my body which is given for you. And there is a feast upon that sacrifice instituted, in which we are to apply it to ourselves, and to take the benefit and comfort of it. This bread that was given for us is given to us to be food for our souls, for nothing can be more nourishing and satisfying to our souls than the doctrine of Christ's making atonement for sin, and the assurance of our interest in that atonement; this bread that was broken and given for us, to satisfy for the guilt of our sins, is broken and given to us, to satisfy the desire of our souls. And this we do in remembrance of what he did for us, when he died for us, and for a memorial of what we do, in making ourselves partakers of him, and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness, Jos 24:27. 2. The shedding of Christ's blood, by which the atonement was made (for the blood made atonement for the soul, Lev 17:11), as represented by the wine in the cup; and that cup of wine is a sign and token of the New Testament, or new covenant, made with us. It commemorates the purchase of the covenant by the blood of Christ, and confirms the promises of the covenant, which are all Yea and Amen in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart. In all our commemorations of the shedding of Christ's blood, we must have an eye to it as shed for us; we needed it, we take hold of it, we hope to have benefit by it; who loved me, and gave himself for me. And in all our regards to the New Testament we must have an eye to the blood of Christ, which gave life and being to it, and seals to us all the promises of it. Had it not been for the blood of Christ, we had never had the New Testament; and, had it not been for the New Testament, we had never know the meaning of Christ's blood shed.

Verse 21

We have here Christ's discourse with his disciples after supper, much of which is new here; and in St. John's gospel we shall find other additions. We should take example from him to entertain and edify our family and friends with such discourse at table as is good and to the use of edifying, which may minister grace to the hearers; but especially after we have been at the Lord's table, by Christian conference to keep one another in a suitable frame. The matters Christ here discoursed of were of weight, and to the present purpose. I. He discoursed with them concerning him that should betray him, who was now present. 1. He signifies to them that the traitor was now among them, and one of them, Luk 22:21. By placing this after the institution of the Lord's supper, though in Matthew and Mark it is placed before it, it seems plain that Judas did receive the Lord's supper, did eat of that bread and drink of that cup; for, after the solemnity was over, Christ said, Behold, the hand of him that betrayeth me is with me on the table. There have been those that have eaten bread with Christ and yet have betrayed him. 2. He foretels that the treason would take effect (Luk 22:22): Truly the Son of man goes as it was determined, goes to the place where he will be betrayed; for he is delivered up by the counsel and foreknowledge of God, else Judas could not have delivered him up. Christ was not driven to his sufferings, but cheerfully went to them. He said, Lo, I come. 3. He threatens the traitor: Woe to that man by whom he is betrayed. Note, Neither the patience of the saints under their sufferings, nor the counsel of God concerning their sufferings, will be any excuse for those that have any hand in their sufferings, or that persecute them. Though God has determined that Christ shall be betrayed and he himself has cheerfully submitted to it, yet Judas's sin or punishment is not at all the less. 4. He frightens the rest of the disciples into a suspicion of themselves, by saying that it was one of them, and not naming which (Luk 22:23): They began to enquire among themselves, to interrogate themselves, to put the question to themselves, who it was that should do this thing, that could be so base to so good a Master. The enquiry was not, Is it you? or, Is it such a one? but, Is it I? II. Concerning the strife that was among them for precedency or supremacy. 1. See what the dispute was: Which of them should be accounted the greatest. Such and so many contests among the disciples for dignity and dominion, before the Spirit was poured upon them, were a sad presage of the like strifes for, and affections of, supremacy in the churches, after the Spirit should be provoked to depart from them. How inconsistent is this with that in the verse before! There they were enquiring which would be the traitor, and here which should be the prince. Could such an instance of humility, and such an instance of pride and vanity, be found in the same men, so near together? This is like sweet waters and bitter proceeding at the same time out of the same fountain. What a self-contradiction is the deceitful heart of man! 2. See what Christ said to this dispute. He was not sharp upon them, as might have been expected (he having so often reproved them for this very thing), but mildly showed them the sin and folly of it. (1.) This was to make themselves like the kings of the Gentiles, who affect worldly pomp, and worldly power, Luk 22:25. They exercise lordship over their subjects, and are ever and anon striving to exercise lordship too over the princes that are about them, though as good as themselves, if they think them not so strong as themselves. Note, The exercising of lordship better becomes the kings of the Gentiles than the ministers of Christ. But observe, They that exercise authority, and take upon themselves to bear sway, and give law, they are called Benefactors - Euergetas, they call themselves so, and so their flatterers call them, and those that set themselves to serve their interests. It is pretended that they have been benefactors, and upon that account they should be admitted to have rule; nay, that in exercising authority they are benefactors. However they may really serve themselves, they would be thought to serve their country. One of the Ptolemies was surnamed Euergetes - The Benefactor. Now our Saviour, by taking notice of this, intimates, [1.] That to do good is much more honourable than to look great; for these princes that were the terror of the mighty would not be called so, but rather the benefactors of the needy; so that, by their own confession, a benefactor to his country is much more valued than a ruler of his country. [2.] That to do good is the surest way to be great, else they that aimed to be rulers would not have been so solicitous to be called Benefactors. This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. They would indeed be benefactors to the world, by bringing the gospel to it. Let them value themselves upon that title, which they would indeed be entitled to, and then they need not strive which should be the greatest, for they would all be greater - greater blessings to mankind than the kings of the earth, that exercise lordship over them. If they have that which is confessedly the greater honour, of being benefactors, let them despise the less, of being rulers. (2.) It was to make themselves unlike the disciples of Christ, and unlike Christ himself: "You shall not be so," Luk 22:26, Luk 22:27. "It was never intended that you should rule any otherwise than by the power of truth and grace, but that you should serve." When church-rulers affect external pomp and power, and bear up themselves by secular interests and influences, they debase their office, and it is an instance of degeneracy like that of Israel when they would have a king like the nations that were round about them, whereas the Lord was their King. See here, [1.] What is the rule Christ gave to his disciples: He that is greater among you, that is senior, to whom precedency is due upon the account of his age, let him be as the younger, both in point of lowness of place (let him condescend to sit with the younger, and be free and familiar with them) and in point of labour and work. We say, Juniores ad labores, seniores ad honores - Let the young work, and the aged receive their honours. But let the elder take pains as well as the younger; their age and honour, instead of warranting them to take their ease, bind them to double work. And he that is chief, ho hēgoumenos - the president of the college or assembly, let him be as he that serves, hōs ho diakonōn - as the deacon; let him stoop to the meanest and most toilsome services for the public good, if there be occasion. [2.] What was the example which he himself gave to this rule: Whether is greater, he that sitteth at meat or he that serveth? he that attendeth or he that is attended on? Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant? (3.) They ought not to strive for worldly honour and grandeur, because he had better honours in reserve for them, of another nature, a kingdom, a feast, a throne, for each of them, wherein they should all share alike, and should have no occasion to strive for precedency, Luk 22:28-30. Where observe, [1.] Christ's commendation of his disciples for their faithfulness to him; and this was honour enough for them, they needed not to strive for any greater. It is spoken with an air of encomium and applause: "You are they who have continued with me in my temptations, you are they who have stood by me and stuck to me when others have deserted me and turned their backs upon me." Christ had his temptations; he was despised and rejected of men, reproached and reviled, and endured the contradiction of sinners. But his disciples continued with him, and were afflicted in all his afflictions. It was but little help that they could give him, or service that they could do him; nevertheless, he took it kindly that they continued with him, and he here owns their kindness, though it was by the assistance of his own grace that they did continue. Christ's disciples had been very defective in their duty. We find them guilty of many mistakes and weaknesses: they were very dull and very forgetful, and often blundered, yet their Master passes all by and forgets it; he does not upbraid them with their infirmities, but gives them this memorable testimonial, You are they who have continued with me. Thus does he praise at parting, to show how willing he is to make the best of those whose hearts he knows to be upright with him. [2.] The recompence he designed them for their fidelity: I appoint, diatithemai, I bequeath, unto you a kingdom. Or thus, I appoint to you, as my Father has appointed a kingdom to me, that you may eat and drink at my table. Understand it, First, Of what should be done for them in this world. God gave his Son a kingdom among men, the gospel church, of which he is the living, quickening, ruling, Head. This kingdom he appointed to his apostles and their successors in the ministry of the gospel, that they should enjoy the comforts and privileges of the gospel, help to communicate them to others by gospel ordinances, sit on thrones as officers of the church, not only declaratively, but exhortatively judging the tribes of Israel that persist in their infidelity, and denouncing the wrath of God against them, and ruling the gospel Israel, the spiritual Israel, by the instituted discipline of the church, administered with gentleness and love. This is the honour reserved for you. Or, Secondly, Of what should be done for them in the other world, which I take to be chiefly meant. Let them go on in their services in this world; their preferments shall be in the other world. God will give them the kingdom, in which they shall be sure to have, 1. The richest dainties; for they shall eat and drink at Christ's table in his kingdom, of which he had spoken, Luk 22:16, Luk 22:18. They shall partake of those joys and pleasures which were the recompence of his services and sufferings. They shall have a full satisfaction of soul in the vision and fruition of God; and herein they shall have the best society, as at a feast, in the perfection of love. 2. The highest dignities: "You shall not only be provided for at the royal table, as Mephibosheth at David's, but you shall be preferred to the royal throne; shall sit down with me on my throne, Rev 3:21. In the great day you shall sit on thrones, as assessors with Christ, to approve of and applaud his judgment of the twelve tribes of Israel." If the saints shall judge the world (Co1 6:2), much more the church. III. Concerning Peter's denying him. And in this part of the discourse we may observe, 1. The general notice Christ gives to Peter of the devil's design upon him and the rest of the apostles (Luk 22:31): The Lord said, Simon, Simon, observe what I say; Satan hath desired to have you, to have you all in his hands, that he may sift you as wheat. Peter, who used to be the mouth of the rest in speaking to Christ, is here made the ear of the rest; and what is designed for warning to them all (all you shall be offended, because of me) is directed to Peter, because he was principally concerned, being in particular manner struck at by the tempter: Satan has desired to have you. Probably Satan had accused the disciples to God as mercenary in following Christ, and aiming at nothing else therein but enriching and advancing themselves in this world, as he accused Job. "No," saith God, "they are honest men, and men of integrity." "Give me leave to try them," saith Satan, "and Peter particularly." He desired to have them, that he might sift them, that he might show them to be chaff, and not wheat. The troubles that were now coming upon them were sifting, would try what there was in them: but this was not all; Satan desired to sift them by his temptations, and endeavoured by those troubles to draw them into sin, to put them into a loss and hurry, as corn when it is sifted to bring the chaff uppermost, or rather to shake out the wheat and leave nothing but the chaff. Observe, Satan could not sift them unless God gave him leave: He desired to have them, as he begged of God a permission to try and tempt Job. Exētēsato - "He has challenged you, has undertaken to prove you a company of hypocrites, and Peter especially, the forwardest of you." Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: "Leave them to me, to sift them for it." 2. The particular encouragement he gave to Peter, in reference to this trial: "I have prayed for thee, because, though he desires to have them all, he is permitted to make his strongest onset upon thee only: thou wilt be most violently assaulted, but I have prayed for thee, that thy faith fail not, that it may not totally and finally fail." Note, (1.) If faith be kept up in an hour of temptation, though we may fall, yet we shall not be utterly cast down. Faith will quench Satan's fiery darts. (2.) Though there may be many failings in the faith of true believers, yet there shall not be a total and final failure of their faith. It is their seed, their root, remaining in them. (3.) It is owing to the mediation and intercession of Jesus Christ that the faith of his disciples, though sometimes sadly shaken, yet is not sunk. If they were left to themselves, they would fail; but they are kept by the power of God and the prayer of Christ. The intercession of Christ is not only general, for all that believe, but for particular believers (I have prayed for thee), which is an encouragement for us to pray for ourselves, and an engagement upon us to pray for others too. 3. The charge he gives to Peter to help others as he should himself be helped of God: "When thou art converted, strengthen thy brethren; when thou art recovered by the grace of God, and brought to repentance, do what thou canst to recover others; when thou hast found they faith kept from failing, labour to confirm the faith of others, and to establish them; when thou hast found mercy with God thyself, encourage others to hope that they also shall find mercy." Note, (1.) Those that have fallen into sin must be converted from it; those that have turned aside must return; those that have left their first love must do their first works. (2.) Those that through grace are converted from sin must do what they can to strengthen their brethren that stand, and to prevent their falling; see Psa 51:11-13; Ti1 1:13. 4. Peter's declared resolution to cleave to Christ, whatever it cost him (Luk 22:33): Lord, I am ready to go with thee, both into prison and to death. This was a great word, and yet I believe no more than he meant at this time, and thought he should make good too. Judas never protested thus against denying Christ, though often warned of it; for his heart was as fully set in him to the evil as Peter's was against it. Note, All the true disciples of Christ sincerely desire and design to follow him, whithersoever he goes, and whithersoever he leads them, though into a prison, though out of the world. 5. Christ's express prediction of his denying him thrice (Luk 22:34): "I tell thee, Peter (thou dost not know thine own heart, but must be left to thyself a little, that thou mayest know it, and mayest never trust to it again), the cock shall not crow this day before thou even deny that thou knowest me." Note, Christ knows us better than we know ourselves, and knows the evil that is in us, and will be done by us, which we ourselves do not suspect. It is well for us that Christ knows where we are weak better than we do, and therefore where to come in with grace sufficient; that he knows how far a temptation will prevail, and therefore when to say, Hitherto shall it come, and no further. IV. Concerning the condition of all the disciples. 1. He appeals to them concerning what had been, Luk 22:35. He had owned that they had been faithful servants to him, Luk 22:28. Now he expects, at parting, that they should acknowledge that he had been a kind and careful Master to them ever since they left all to follow him: When I sent you without purse, lacked you any thing? (1.) He owns that he had sent them out in a very poor and bare condition, barefoot, and with no money in their purses, because they were not to go far, nor be out long; and he would thus teach them to depend upon the providence of God, and, under that, upon the kindness of their friends. If God thus send us out into the world, let us remember that better than we have thus begun low. (2.) Yet ye will have them own that, notwithstanding this, they had lacked nothing; they then lived as plentifully and comfortably as ever; and they readily acknowledged it: "Nothing, Lord; I have all, and abound." Note, [1.] It is good for us often to review the providences of God that have been concerning us all our days, and to observe how we have got through the straits and difficulties we have met with. [2.] Christ is a good Master, and his service a good service; for though his servants may sometimes be brought low, yet he will help them; and though he try them, yet will he not leave them. Jehovah-jireh. [3.] We must reckon ourselves well done by, and must not complain, but be thankful, if we have had the necessary supports of life, though we have had neither dainties nor superfluities, though we have lived from hand to mouth, and lived upon the kindness of our friends. The disciples lived upon contribution, and yet did not complain that their maintenance was precarious, but owned, to their Master's honour, that it was sufficient; they had wanted nothing. 2. He gives them notice of a very great change of their circumstances now approaching. For, (1.) He that was their Master was now entering upon his sufferings, which he had often foretold (Luk 22:37): "Now that which is written must be fulfilled in me, and this among the rest, He was numbered among the transgressors - he must suffer and die as a malefactor, and in company with some of the vilest of malefactors. This is that which is yet to be accomplished, after all the rest, and then the things concerning me, the things written concerning me, will have an end; then I shall say, It is finished." Note, It may be the comfort of suffering Christians, as it was of a suffering Christ, that their sufferings were foretold, and determined in the counsels of heaven, and will shortly determine in the joys of heaven. They were written concerning them, and they will have an end, and will end well, everlastingly well. (2.) They must therefore expect troubles, and must not think now to have such an easy and comfortable life as they had had; no, the scene will alter. They must now in some degree suffer with their Master; and, when he is gone, they must expect to suffer like him. The servant is not better than his Lord. [1.] They must not now expect that their friends would be so kind and generous to them as they had been; and therefore, He that has a purse, let him take it, for he may have occasion for it, and for all the good husbandry he can use. [2.] They must now expect that their enemies would be more fierce upon them than they had been, and they would need magazines as well as stores: He that has no sword wherewith to defend himself against robbers and assassins (Co2 11:26) will find a great want of it, and will be ready to wish, some time or other, that he had sold his garment and bought one. This is intended only to show that the times would be very perilous, so that no man would think himself safe if he had not a sword by his side. But the sword of the Spirit is the sword which the disciples of Christ must furnish themselves with. Christ having suffered for us, we must arm ourselves with the same mind (Pe1 4:1), arm ourselves with an expectation of trouble, that it may not be a surprise to us, and with a holy resignation to the will of God in it, that there may be no opposition in us to it: and then we are better prepared than if we had sold a coat to buy a sword. The disciples hereupon enquire what strength they had, and find they had among them two swords (Luk 22:38), of which one was Peter's. The Galileans generally travelled with swords. Christ wore none himself, but he was not against his disciples' wearing them. But he intimates how little he would have them depend upon this when he saith, It is enough, which some think is spoken ironically: "Two swords among twelve men! you are bravely armed indeed when our enemies are now coming out against us in great multitudes, and every one with a sword!" Yet two swords are sufficient for those who need none, having God himself to be the shield of their help and the sword of their excellency, Deu 33:29.

Verse 39

We have here the awful story of Christ's agony in the garden, just before he was betrayed, which was largely related by the other evangelists. In it Christ accommodated himself to that part of his undertaking which he was now entering upon - the making of his soul an offering for sin. He afflicted his own soul with grief for the sin he was to satisfy for, and an apprehension of the wrath of God to which man had by sin made himself obnoxious, which he was pleased as a sacrifice to admit the impressions of, the consuming of a sacrifice with fire from heaven being the surest token of its acceptance. In it Christ entered the lists with the powers of darkness, gave them all the advantages they could desire, and yet conquered them. I. What we have in this passage which we had before is, 1. That when Christ went out, though it was in the night, and a long walk, his disciples (eleven of them, for Judas had given them the slip) followed him. Having continued with him hitherto in his temptations, they would not leave him now. 2. That he went to the place where he was wont to be private, which intimates that Christ accustomed himself to retirement, was often alone, to teach us to be so, for freedom of converse with God and our own hearts. Though Christ had no conveniency for retirement but a garden, yet he retired. This should particularly be our practice after we have been at the Lord's table; we have then work to do which requires us to be private. 3. That he exhorted his disciples to pray that, though the approaching trial could not be avoided, yet they might not in it enter into temptation to sin; that, when they were in the greatest fright and danger, yet they might not have any inclination to desert Christ, nor take a step towards it: "Pray that you may be kept from sin." 4. That he withdrew from them, and prayed himself; they had their errands at the throne of grace, and he had his, and therefore it was fit that they should pray separately, as sometimes, when they had joint errands, they prayed together. He withdrew about a stone's cast further into the garden, which some reckon about fifty of sixty paces, and there he kneeled down (so it is here) upon the bare ground; but the other evangelists say that afterwards he fell on his face, and there prayed that, if it were the will of God, this cup of suffering, this bitter cup, might be removed from him. This was the language of that innocent dread of suffering which, being really and truly man, he could not but have in his nature. 5. That he, knowing it to be his Father's will that he should suffer and die, and that, as the matter was now settled, it was necessary for our redemption and salvation, presently withdrew that petition, did not insist upon it, but resigned himself to his heavenly Father's will: "Nevertheless not my will be done, not the will of my human nature, but the will of God as it is written concerning me in the volume of the book, which I delight to do, let that be done," Psa 40:7, Psa 40:8. 6. That his disciples were asleep when he was at prayer, and when they should have been themselves praying, Luk 22:45. When he rose from prayer, he found them sleeping, unconcerned in his sorrows; but see what a favourable construction is here put upon it, which we had not in the other evangelists - they were sleeping for sorrow. The great sorrow they were in upon the mournful farewells their Master had been this evening giving them had exhausted their spirits, and made them very dull and heavy, which (it being now late) disposed them to sleep. This teaches us to make the best of our brethren's infirmities, and, if there be one cause better than another, charitably impute them to that. 7. That when he awoke them, then he exhorted them to pray (Luk 22:46): "Why sleep ye? Why do you allow yourselves to sleep? Rise and pray. Shake off your drowsiness, that you may be fit to pray, and pray for grace, that you may be able to shake off your drowsiness." This was like the ship-master's call to Jonah in a storm (Jon 1:6): Arise, call upon thy God. When we find ourselves either by our outward circumstances or our inward dispositions entering into temptation, it concerns us to rise and pray, Lord, help me in this time of need. But, II. There are three things in this passage which we had not in the other evangelists: - 1. That, when Christ was in his agony, there appeared to him an angel from heaven, strengthening him, Luk 22:43. (1.) It was an instance of the deep humiliation of our Lord Jesus that he needed the assistance of an angel, and would admit it. The influence of the divine nature withdrew for the present, and then, as to his human nature, he was for a little while lower than the angels, and was capable of receiving help from them. (2.) When he was not delivered from his sufferings, yet he was strengthened and supported under them, and that was equivalent. If God proportion the shoulders to the burden, we shall have no reason to complain, whatever he is pleased to lay upon us. David owns this a sufficient answer to his prayer, in the day of trouble, that God strengthened him with strength in his soul, and so does the son of David, Psa 138:3. (3.) The angels ministered to the Lord Jesus in his sufferings. He could have had legions of them to rescue him; nay, this one could have done it, could have chased and conquered the whole band of men that came to take him; but he made use of his ministration only to strengthen him; and the very visit which this angel made him now in his grief, when his enemies were awake and his friends asleep, was such a seasonable token of the divine favour as would be a very great strengthening to him. Yet this was not all: he probably said something to him to strengthen him; put him in mind that his sufferings were in order to his Father's glory, to his own glory, and to the salvation of those that were given him, represented to him the joy set before him, the seed he should see; with these and the like suggestions he encouraged him to go on cheerfully; and what is comforting is strengthening. Perhaps he did something to strengthen him, wiped away his sweat and tears, perhaps ministered some cordial to him, as after his temptation, or, it may be, took him by the arm, and helped him off the ground, or bore him up when he was ready to faint away; and in these services of the angel the Holy Spirit was enischuōn auton - putting strength into him; for so the word signifies. It pleased the Lord to bruise him indeed; yet did he plead against him with his great power? No, but he put strength in him (Job 23:6), as he had promised, Psa 89:21; Isa 49:8; Isa 50:7. 2. That, being in an agony, he prayed more earnestly, Luk 22:44. As his sorrow and trouble grew upon him, he grew more importunate in prayer; not that there was before any coldness or indifferency in his prayers, but there was now a greater vehemency in them, which was expressed in his voice and gesture. Note, Prayer, though never out of season, is in a special manner seasonable when we are in an agony; and the stronger our agonies are the more lively and frequent our prayers should be. Now it was that Christ offered up prayers and supplications with strong crying and tears, and was heard in that he feared (Heb 5:7), and in his fear wrestled, as Jacob with the angel. 3. That, in this agony, his sweat was as it were great drops of blood falling down to the ground. Sweat came in with sin, and was a branch of the curse, Gen 3:19. And therefore, when Christ was made sin and a curse for us, he underwent a grievous sweat, that in the sweat of his face we might eat bread, and that he might sanctify and sweeten all our trials to us. There is some dispute among the critics whether this sweat is only compared to drops of blood, being much thicker than drops of sweat commonly are, the pores of the body being more than ordinarily opened, or whether real blood out of the capillary veins mingled with it, so that it was in colour like blood, and might truly be called a bloody sweat; the matter is not great. Some reckon this one of the times when Christ shed his blood for us, for without the shedding of blood there is no remission. Every pore was as it were a bleeding wound, and his blood stained all his raiment. This showed the travail of his soul. He was now abroad in the open air, in a cool season, upon the cold ground, far in the night, which, one would think, had been enough to strike in a sweat; yet now he breaks out into a sweat, which bespeaks the extremity of the agony he was in.

Verse 47

Satan, finding himself baffled in his attempts to terrify our Lord Jesus, and so to put him out of the possession of his own soul, betakes himself (according to his usual method) to force and arms, and brings a party into the field to seize him, and Satan was in them. Here is, I. The marking of him by Judas. Here a numerous party appears, and Judas at the head of them, for he was guide to them that took Jesus; they knew not where to find him, but he brought them to the place: when they were there, they knew not which was he, but Judas told them that whomsoever he should kiss, that same was he; so he drew near to him to kiss him, according to the wonted freedom and familiarity to which our Lord Jesus admitted his disciples. Luke takes notice of the question Christ asked him, which we have not in the other evangelists: Judas, betrayest thou the Son of man with a kiss? What! Is this the signal? Luk 22:48. Must the Son of man be betrayed, as if any thing could be concealed from him, and a plot carried on against him unknown to him? Must one of his own disciples betray him, as if he had been a hard Master to them, or deserved ill at their hands? Must he be betrayed with a kiss? Must the badge of friendship be the instrument of treachery? Was ever a love-token so desecrated and abused? Note, Nothing can be a greater affront or grief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by those that profess relation to him and an affection for him. Those do so who, under pretence of zeal for his honour, persecute his servants, who, under the cloak of a seeming affection for the honour of free grace, give a blow to the root of holiness and strictness of conversation. Many instances there are of Christ's being betrayed with a kiss, by those who, under the form of godliness, fight against the power of it. It were well if their own consciences would put this question to them, which Christ here puts to Judas, Betrayest thou the Son of man with a kiss? And will he not resent it? Will he not revenge it? II. The effort which his disciples made for his protection (Luk 22:49): When they saw what would follow, that those armed men were come to seize him, they said, "Lord, shall we smite with the sword? Thou didst allow us to have two swords, shall we now make use of them? Never was there more occasion; and to what purpose should we have them if we do not use them?" They asked the question as if they would not have drawn the sword without commission from their Master, but they were in too much haste and too much heat to stay for an answer. But Peter, aiming at the head of one of the servants of the high priest, missed his blow, and cut off his right ear. As Christ, by throwing them to the ground that came to take him, showed what he could have done, so Peter, by this exploit, showed what he could have done too in so good a cause if he had had leave. The other evangelists tell us what was the check Christ gave to Peter for it. Luke here tells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to his enemies who came to take him, to pacify them, that they might not be provoked by it to fall upon the disciples, whom he had undertaken the preservation of: "Pass by this injury and affront; it was without warrant from me, and there shall not be another blow struck." Though Christ had power to have struck them down, and struck them dead, yet he speaks them fair, and, as it were, begs their pardon for an assault made upon them by one of his followers, to teach us to give good words even to our enemies. 2. How he cured the wound, which was more than amends sufficient for the injury: He touched his ear, and healed him; fastened his ear on again, that he might not so much as go away stigmatized, though he well deserved it. Christ hereby gave them a proof, (1.) Of his power. He that could heal could destroy if he pleased, which should have obliged them in interest to submit to him. Had they returned the blow upon Peter, he would immediately have healed him; and what could not a small regiment do that had such a surgeon to it, immediately to help the sick and wounded? (2.) Of his mercy and goodness. Christ here gave an illustrious example to his own rule of doing good to them that hate us, as afterwards he did of praying for them that despitefully use us. Those who render good for evil do as Christ did. One would have thought that this generous piece of kindness should have overcome them, that such coals, heaped on their heads, should have melted them, that they could not have bound him as a malefactor who had approved himself such a benefactor; but their hearts were hardened. III. Christ's expostulation with the officers of the detachment that came to apprehend him, to show what an absurd thing it was for them to make all this rout and noise, v. 52, 53. Matthew relates it as said to the multitude. Luke tells us that it was said to the chief priests and captains of the temple the latter commanded the several orders of the priests, and therefore are here put between the chief priests and the elders, so that they were all ecclesiastics, retainers to the temple, who were employed in this odious piece of service; and some of the first rank too disparaged themselves so far as to be seen in it. Now see here, 1. How Christ reasons with them concerning their proceedings. What occasion was there for them to come out in the dead of the night, and with swords and staves? (1.) They knew that he was one that would not resist, nor raise the mob against them; he never had done any thing like this. Why then are ye come out as against a thief? (2.) They knew he was one that would not abscond, for he was daily with them in the temple, in the midst of them, and never sought to conceal himself, nor did they offer to lay hands on him. Before his hour was come, it was folly for them to think to take him; and when his hour was come it was folly for them to make all this ado to take him. 2. How he reconciles himself to their proceedings; and this we had not before: "But this is your hour, and the power of darkness. How hard soever it may seem that I should be thus exposed, I submit, for so it is determined. This is the hour allowed you to have your will against me. There is an hour appointed me to reckon for it. Now the power of darkness, Satan, the ruler of the darkness of this world, is permitted to do his worst, to bruise the heel of the seed of the woman, and I resolve to acquiesce; let him do his worst. The Lord shall laugh at him, for he sees that his day, his hour, is coming." Psa 37:13. Let this quiet us under the prevalency of the church's enemies; let it quiet us in a dying hour, that, (1.) It is but an hour that is permitted for the triumph of our adversary, a short time, a limited time. (2.) It is their hour, which is appointed them, and in which they are permitted to try their strength, that omnipotence may be the more glorified in their fall. (3.) It is the power of darkness that rides master, and darkness must give way to light, and the power of darkness be made to truckle to the prince of light. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too.

Verse 54

We have here the melancholy story of Peter's denying his Master, at the time when he was arraigned before the high priest, and those that were of the cabal, that were ready to receive the prey, and to prepare the evidence for his arraignment, as soon as it was day, before the great sanhedrim, Luk 22:66. But notice is not taken here, as was in the other evangelists, of Christ's being now upon his examination before the high priest, only of his being brought into the high priest's house, Luk 22:54. But the manner of expression is observable. They took him, and led him, and brought him, which methinks is like that concerning Saul (Sa1 15:12): He is gone about, and passed on, and gone down; and intimates that, even when they had seized their prey, they were in confusion, and, for fear of the people, or rather struck with inward terror upon what they had seen and heard, they took him the furthest way about, or, rather, knew not which way they hurried him, such a hurry were they in in their own bosoms. Now observe, I. Peter's falling. 1. It began in sneaking. He followed Christ when he was had away prisoner; this was well, and showed a concern for his Master. But he followed afar off, that he might be out of danger. He thought to trim the matter, to follow Christ, and so to satisfy his conscience, but to follow afar off, and so to save his reputation, and sleep in a whole skin. 2. It proceeded in keeping his distance still, and associating himself with the high priest's servants, when he should have been at his master's elbow. The servants kindled a fire in the midst of the hall and sat down together, to talk over their night-expedition. Probably Malchus was among them, and Peter sat down among them, as if he had been one of them, at least would be thought to be so. His fall itself was disclaiming all acquaintance with Christ, and relation to him, disowning him because he was now in distress and danger. He was charged by a sorry simple maid, that belonged to the house, with being a retainer to this Jesus, about whom there was now so much noise. She looked wistfully upon him as he at by the fire, only because he was a stranger, and one whom she had not seen before; and concluding that at this time of night there were no neuters there, and knowing him not to be any of the retinue of the high priest, she concludes him to be one of the retinue of this Jesus, or perhaps she had been some time or other looking about her in the temple, and had seen Jesus there and Peter with him, officious about him, and remembered him; and this man was with him, saith she. And Peter, as he had not the courage to own the charge, so he had not the wit and presence of mind to turn it off, as he might have done many ways, and therefore flatly and plainly denies it: Woman, I know him not. 4. His fall was repeated a second time (Luk 22:58): After a little while, before he had time to recollect himself, another saw him, and said, "Even thou art one of them, as slyly as thou sittest here among the high priest's servants." Not I, saith Peter; Man, I am not. And a third time, about the space of an hour after (for, saith the tempter, "When he is down, down with him; let us follow the blow, till we get him past recovery"), another confidently affirms, strenuously asserts it, "Of a truth this fellow also was with him, let him deny it if he can, for you may all perceive he is a Galilean." But he that has once told a lie is strongly tempted to persist in it; the beginning of that sin is as the letting forth of water. Peter now not only denies that he is a disciple of Christ, but that he knows any thing of him (Luk 22:60): "Man, I know not what thou sayest; I never heard of this Jesus." II. Peter's getting up again. See how happily he recovered himself, or, rather, the grace of God recovered him. See how it was brought about: - 1. The cock crew just as he was the third time denying that he knew Christ, and this startled him and put him upon thinking. Note, Small accidents may involve great consequences. 2. The Lord turned and looked upon him. This circumstance we had not in the other evangelists, but it is a very remarkable one. Christ is here called the Lord, for there was much of divine knowledge, power, and grace, appearing in this. Observe, Though Christ had now his back upon Peter, and was upon his trial (when, one would think, he had something else to mind), yet he knew all that Peter said. Note, Christ takes more notice of what we say and do than we think he does. When Peter disowned Christ, yet Christ did not disown him, though he might justly have cast him off, and never looked upon him more, but have denied him before his Father. It is well for us that Christ does not deal with us as we deal with him. Christ looked upon Peter, not doubting but that Peter would soon be aware of it; for he knew that, though he had denied him with his lips, yet his eye would still be towards him. Observe, Though Peter had now been guilty of a very great offence, and which was very provoking, yet Christ would not call to him, lest he should shame him or expose him; he only gave him a look which none but Peter would understand the meaning of, and it had a great deal in it. (1.) It was a convincing look. Peter said that he did not know Christ. Christ turned, and looked upon him, as if he should say, "Dost thou not know me, Peter? Look me in the face, and tell me so." (2.) It was a chiding look. We may suppose that he looked upon him and frowned, or some way signified his displeasure. Let us think with what an angry countenance Christ justly looks upon us when we have sinned. (3.) It was an expostulating upbraiding look: "What, Peter, art thou he that disownest me now, when thou shouldest come and witness for me? What thou a disciple? Thou that wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me?" (4.) It was a compassionate look; he looked upon him with tenderness. "Poor Peter, how weak is thine heart! How art thou fallen and undone if I do not help thee!" (5.) It was a directing look. Christ guided him with his eye, gave him a wink to go out from that sorry company, to retire, and bethink himself a little, and then he would soon see what he had to do. (6.) It was a significant look: it signified the conveying of grace to Peter's heart, to enable him to repent; the crowing of the cock would not have brought him to repentance without this look, nor will the external means without special efficacious grace. Power went along with this look, to change the heart of Peter, and to bring him to himself, to his right mind. 3. Peter remembered the words of the Lord. Note, The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul a happy turn. Tolle et lege - Take it up, and read. 4. Then Peter went out, and wept bitterly. One look from Christ melted him into tears of godly sorrow for sin. The candle was newly put out, and then a little thing lighted it again. Christ looked upon the chief priests, and made no impression upon them as he did on Peter, who had the divine seed remaining in him to work upon. It was not the look from Christ, but the grace of God with it, that recovered Peter, and brought him to-rights.

Verse 63

We are here told, as before in the other gospels, I. How our Lord Jesus was abused by the servants of the high priest. The abjects, the rude and barbarous servants, gathered themselves together against him. They that held Jesus, that had him in custody till the court sat, they mocked him, and smote him (Luk 22:63), they would not allow him to repose himself one minute, though he had had no sleep all night, nor to compose himself, though he was hurried to his trial, and no time given him to prepare for it. They made sport with him: this sorrowful night to him shall be a merry night to them; and the blessed Jesus, like Samson, is made the fool in the play. They hood-winked him, and then, according to the common play that young people have among them, they struck him on the face, and continued to do so till he named the person that smote him (Luk 22:64), intending hereby an affront to his prophetical office, and that knowledge of secret things which he was said to have. We are not told that he said any thing, but bore every thing; hell was let loose, and he suffered it to do its worst. A greater indignity could not be done to the blessed Jesus, yet this was but one instance of many; for many other things blasphemously spoke they against him, Luk 22:65. They that condemned him for a blasphemer were themselves the vilest blasphemers that ever were. II. How he was accused and condemned by the great sanhedrim, consisting of the elders of the people, the chief priests, and the scribes, who were all up betimes, and got together as soon as it was day, about five of the clock in the morning, to prosecute this matter. They were working this evil upon their beds, and, as soon as ever the morning was light, practised it, Mic 2:1. They would not have been up so early for any good work. It is but a short account that we have here of his trial in the ecclesiastical court. 1. They ask him, Art thou the Christ? He was generally believed by his followers to be the Christ, but they could not prove it upon him that he had ever said so totidem verbis - in so many words, and therefore urge him to own it to them, Luk 22:67. If they had asked him this question with a willingness to admit that he was the Christ, and to receive him accordingly if he could give sufficient proof of his being so, it had been well, and might have been for ever well with them; but they asked it with a resolution not to believe him, but a design to ensnare him. 2. He justly complained of their unfair and unjust usage of him, Luk 22:67, Luk 22:68. They all, as Jews, professed to expect the Messiah, and to expect him at this time. No other appeared, or had appeared, that pretended to be the Messiah. He had no competitor, nor was he likely to have any. He had given amazing proofs of a divine power going along with him, which made his claims very well worthy of a free and impartial enquiry. It had been but just for these leaders of the people to have taken him into their council, and examined him there as a candidate for the messiahship, not at the bar as a criminal. "But," saith he, (1.) "If I tell you that I am the Christ, and give you ever such convincing proofs of it, you are resolved that you will not believe. Why should the cause be brought on before you who have already prejudged it, and are resolved, right or wrong, to run it down, and to condemn it?" (2.) "If I ask you what you have to object against the proofs I produce, you will not answer me." Here he refers to their silence when he put a question to them, which would have led them to own his authority, Luk 20:5-7. They were neither fair judges, nor fair disputants; but, when they were pinched with an argument, would rather be silent than own their conviction: "You will neither answer me nor let me go; if I be not the Christ, you ought to answer the arguments with which I prove that I am; if I be, you ought to let me go; but you will do neither." 3. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not now admit the proof of it, to their conviction (Luk 22:69): "Hereafter shall the Son of man sit, and be seen to sit, on the right hand of the power of God, and then you will not need to ask whether he be the Christ or no." 4. Hence they inferred that he set up himself as the Son of God, and asked him whether he were so or no (Luk 22:70): Art thou then the Son of God? He called himself the Son of man, referring to Daniel's vision of the Son of man that came near before the Ancient of days, Dan 7:13, Dan 7:14. But they understood so much as to know that if he was that Son of man, he was also the Son of God. And art thou so? By this it appears to have been the faith of the Jewish church that the Messiah should be both Son of man and Son of God. 5. He owns himself to be the Son of God: Ye say that I am; that is, "I am, as ye say." Compare Mar 14:62. Jesus said, I am. This confirms Christ's testimony concerning himself, that he was the Son of God, that he stood to it, when he knew he should suffer for standing to it. 6. Upon this they ground his condemnation (Luk 22:71): What need we any further witness? It was true, they needed not any further witness to prove that he said he was the Son of God, they had it from his own mouth; but did they not need proof that he was not so, before they condemned him as a blasphemer for saying that he was so? Had they no apprehension that it was possible he might be so, and then what horrid guilt they should bring upon themselves in putting him to death? No, they know not, neither will they understand. They cannot think it possible that he should be the Messiah, though ever so evidently clothed with divine power and grace, if he appear not, as they expect, in worldly pomp and grandeur. Their eyes being blinded with the admiration of that, they rush on in this dangerous prosecution, as the horse into the battle.

Verse 1

22:1-6 The religious leaders who had been plotting against Jesus (see 19:47) found their opportunity when Judas Iscariot approached them with an offer to betray Jesus.

22:1 The Passover meal was held on the 15th of Nisan (March~April) in the Jewish calendar and was immediately followed by the seven-day Festival of Unleavened Bread (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8), sometimes also called Passover.

Verse 3

22:3 Satan entered into Judas Iscariot: See John 13:2; Acts 5:3. Satan had previously tempted Jesus (Luke 4:2) and had been waiting for this opportunity (4:13).

Verse 4

22:4 captains of the Temple guard: The Temple had its own police force.

Verse 5

22:5 Judas wanted the money. John tells us that he was a thief who stole from the disciples’ common fund (John 12:6).

Verse 6

22:6 when the crowds weren’t around: This was because of Jesus’ popularity among the people.

Verse 7

22:7-30 Jesus celebrated the traditional Jewish Passover but transformed it with reference to his own sacrificial death as the Passover lamb. He also prepared his disciples for his coming death and the leadership role they would assume over his church.

22:7 The Passover lamb was sacrificed at twilight, and Passover was celebrated in the evening (see Exod 12:6-8).

Verse 8

22:8 Go and prepare the Passover meal: The lamb was roasted and eaten with bitter herbs and unleavened bread at the Passover meal (Exod 12:8; Num 9:11-12; Deut 16:3). The bitter herbs represented the bitterness of the Israelites’ slavery in Egypt, and the unleavened bread recalled their haste in leaving Egypt.

Verse 10

22:10 A man carrying a pitcher of water would have been an unusual sight, because women normally carried the water.

Verse 11

22:11-12 The text does not say whether Jesus exhibited supernatural foreknowledge or whether he had made arrangements for this room ahead of time (see also 19:30-34).

Verse 14

22:14 sat down together at the table (or reclined together): The Jewish people followed Hellenistic practice at banquets by reclining on couches (see study note on John 13:23).

Verse 15

22:15 Jesus ate the Passover meal with his disciples and followed the ritual order of the Passover celebration (see study note on Matt 26:26-29).

Verse 16

22:16 until its meaning is fulfilled in the Kingdom of God: This celebration had as its goal the messianic banquet (see 14:1-24). Jesus’ death as the true Passover lamb (1 Cor 5:7) inaugurated the Kingdom of God that will be completed at Jesus’ second coming.

Verse 17

22:17 he took a cup of wine: The traditional Passover celebration used four cups of wine—at the opening benediction, after the Passover explanation, after the meal, and after a concluding psalm. This was probably the first cup that introduced the ceremony.

Verse 19

22:19-20 Using the bread and cup as symbols of his body and blood, Jesus instituted the communion service that the disciples were to practice in remembrance of his death. • This is my body, which is given for you: The unleavened bread of the Passover symbolized Jesus’ death as the Passover lamb. His death would pay for the sins of the world (cp. 1 Cor 11:24-25).

Verse 20

22:20 God’s covenants in the Old Testament were confirmed with the blood of a sacrifice (Gen 15:9-10; Exod 24:8). Jesus’ death established the new covenant that God had promised his people (Jer 31:31-34).

Verse 21

22:21-22 it has been determined: Though wicked men betrayed and killed Jesus, it was part of God’s sovereign plan to accomplish salvation (see Acts 2:23).

Verse 22

22:22 what sorrow awaits the one who betrays him: Judas suffered guilt, condemnation, and a gruesome death for betraying Jesus (Matt 27:5; Acts 1:18).

Verse 24

22:24 who would be the greatest among them: See also Mark 9:33-37; 10:35-45.

Verse 25

22:25 friends of the people: This translates a Greek word that refers to the practice of rulers bestowing gifts and favors on their subjects to gain loyalty and honor. Jesus contrasted the world’s leadership style—military power, coercion, and bribery—with his own servant leadership in sacrificing himself for others.

Verse 27

22:27 For I am among you as one who serves: Jesus defined true leadership as service—meeting the needs of others and empowering them to be all that God has called them to be (see Mark 10:45). This statement was striking in a culture for which status and power were central.

Verse 29

22:29-30 I now grant you the right to eat and drink at my table: See “The Messianic Banquet” Theme Note.

Verse 30

22:30 you will sit on thrones, judging the twelve tribes of Israel: This could be a figurative reference to the apostles’ leadership in the church, or it could indicate their special role in the future when the Kingdom would be consummated on earth (cp. Eph 2:20; Rev 3:21; 20:4).

Verse 31

22:31 Regarding Satan, see 4:2; 10:18; 11:15. Satan is the accuser of God’s people (see Job 1:7; 2:2); he would test Simon Peter and the rest of the apostles. • asked to sift: Wheat was sifted through a sieve to separate the grain from the chaff. It is an image of extreme testing (see Isa 30:28; Amos 9:9). • The NLT’s each of you is precise, because the Greek you is plural, referring to all the disciples. Jesus foresaw Peter’s denial and the trials of the other disciples.

Verse 32

22:32 So when you have repented: This you is singular; it refers to Peter’s restoration after his denial of Jesus.

Verse 33

22:33 See Acts 4:3; 5:18; 12:1-9, where Peter suffered trials and was repeatedly jailed. Church tradition relates that Peter was crucified in Rome, but his declaration of loyalty here was premature.

Verse 34

22:34 On Thursday evening, Jesus said that Peter would deny him before the rooster crows tomorrow morning (literally before the rooster crows today): This does not contradict Mark’s “this very night, before the rooster crows twice” (Mark 14:30); Luke and Matthew are simply more general, and in Jewish reckoning, sunset was the beginning of the next day.

Verse 36

22:36 take your money and a traveler’s bag: For their missions to Israel’s villages, the apostles had traveled without provisions and depended on others’ support (9:3; 10:3-4). In the dangerous days to come, they would have to plan more carefully. Jesus prepared his disciples for his suffering and death, and also for the establishing of the church and the worldwide proclamation of the Good News. • a sword: Jesus was probably not telling his followers to take up arms, but was speaking metaphorically—they must prepare themselves for a violent crisis.

Verse 38

22:38 That’s enough: The disciples’ two swords were probably not enough to defend the whole group, and Jesus elsewhere rejected violence (22:49-51 // Matt 26:52). Jesus might have meant that two swords were sufficient to fulfill Isa 53:12. Or perhaps he meant, “Enough of this foolish talk—you are misunderstanding me.”

Verse 39

22:39 Mount of Olives: See study note on 19:29. This was the location of the Garden of Gethsemane (see Matt 26:36; Mark 14:32).

Verse 42

22:42 please take this cup of suffering away: A cup is a metaphor for experiencing either judgment or blessing (see, e.g., Pss 23:5; 75:8; 116:13; Isa 51:17). Jesus felt all the emotions of his humanity, including fear and anxiety.

Verse 43

22:43 an angel from heaven: Angels often help and encourage human beings (see Heb 1:14; cp. 1 Kgs 19:5-8; Ps 91:11-12; Dan 3:28; 10:16-19).

Verse 44

22:44 his sweat fell to the ground like great drops of blood: The text does not say that Jesus sweated blood, as is often supposed, but that his sweat fell like blood pouring to the ground, which probably means that in his agony he sweated profusely.

Verse 45

22:45-46 Jesus’ agonized prayer contrasted with the disciples’ failure to be vigilant against temptation.

Verse 47

22:47 A kiss was a common greeting between friends. Judas’s kiss highlighted his treachery.

Verse 51

22:51 he touched the man’s ear and healed him: John tells us that the man’s name was Malchus and that Peter was the one who cut off his ear (John 18:10). Peter probably thought that he was precipitating the final war and that the heavenly host was about to appear and destroy the Romans. When Jesus refused to fight, the terror-stricken disciples fled (Matt 26:56 // Mark 14:50).

Verse 52

22:52 The Greek word translated revolutionary normally means “thief,” but the Romans used this term for violent revolutionaries who opposed Roman authority (such as Barabbas, 23:18-19). To patriotic Jews, they were freedom fighters; to the Romans, they were common thugs.

Verse 54

22:54 The high priest’s home might have been the home of Caiaphas, the current high priest, or Annas, his father-in-law and a previous high priest (see study note on 3:2; John 18:12-14).

Verse 59

22:59 because he is a Galilean: Peter’s Galilean accent gave him away (cp. Judg 12:5-6).

Verse 61

22:61 the Lord turned and looked at Peter: Jesus was in the house being questioned and must have looked through a window or vestibule. When their eyes met and the rooster crowed, Peter remembered Jesus’ prediction (22:34).

Verse 63

22:63 mocking and beating him: See 18:32; Isa 50:6; 53:3-5.

Verse 64

22:64 Prophesy to us! Who hit you that time? Jesus had a reputation as a prophet (4:24; 7:16, 39; 13:33; 24:19), so the soldiers mocked this claim.

Verse 66

22:66 At daybreak: It was Friday morning (see study note on 22:34). • all the elders of the people assembled: The Jewish high council (Greek Sanhedrin) was originally made up of the Jerusalem nobility, both civil leaders and priests, with the high priest as its head. In Jesus’ time, the Sadducees still controlled the Sanhedrin (Acts 5:17), though leading Pharisees had also gained a prominent place on the council (Acts 23:7).

Verse 67

22:67-68 If I tell you, you won’t believe me: Jesus pointed out the hypocrisy of the question. They had already made up their minds that he was not the Messiah, so it would do no good to answer.

Verse 69

22:69 Jesus referred to Ps 110:1 (cp. Luke 20:42-43). Though he would be crucified, Jesus would be vindicated through his resurrection and exalted to God’s right hand (see Acts 2:33-36; cp. Dan 7:13-14). Furthermore, he would be seated in the place of power as Judge. Jesus would soon sit in judgment over those who were trying him.

Verse 70

22:70 The significance of Jesus’ statement (22:69) was not lost on the council members. The Messiah was expected to be the Son of God and have a special father–son relationship with God (see study notes on 1:32-33; 4:41; cp. 2 Sam 7:14; Pss 2:7; 89:26). The Sanhedrin accused Jesus of claiming to be the Messiah (cp. study notes on Mark 14:62, 63-64). • You say that I am: This is a qualified affirmation. Jesus probably meant, “What you say is true, but you do not understand what ‘Messiah’ means.” They understood it as a confirmation (Luke 22:71).

Verse 71

22:71 Why do we need other witnesses? The high council regarded Jesus’ confirmation that he was both the Messiah and the Son of God as a blasphemous claim and thus as proof of his guilt.