1Es nahteG1448 aberG1161 das FestG1859 der ungesäuerten BroteG106, welches PassahG3957 genannt wirdG3004. 2UndG2532 die HohenpriesterG749 undG2532 die SchriftgelehrtenG1122 suchtenG2212, wieG4459 sie ihnG846 umbrächtenG337, dennG1063 sie fürchtetenG5399 das VolkG2992. 3AberG1161 SatanG4567 fuhrG1525 inG1519 JudasG2455, der IskariotG2469 zubenamt istG1941, welcher ausG1537 der ZahlG706 der ZwölfeG1427 warG5607. 4UndG2532 er ging hinG565 und besprach sichG4814 mit den HohenpriesternG749 undG2532 HauptleutenG4755, wieG4459 er ihnenG846 denselbenG846 überliefereG3860. 5UndG2532 sie waren erfreutG5463 undG2532 kamen übereinG4934, ihmG846 GeldG694 zu gebenG1325. 6UndG2532 er versprachG1843 es undG2532 suchteG2212 eine GelegenheitG2120, um ihnenG846 denselbenG846 zu überliefernG3860 ohneG817 VolksauflaufG3793. 7Es kamG2064 aberG1161 der TagG2250 der ungesäuerten BroteG106, anG1722 welchemG3739 das PassahG3957 geschlachtet werdenG2380 mußteG1163. 8UndG2532 er sandteG649 PetrusG4074 undG2532 JohannesG2491 und sprachG2036: Gehet hinG4198 und bereitetG2090 unsG2254 das PassahG3957, auf daßG2443 wir es essenG5315. 9Sie aberG1161 sprachenG2036 zu ihmG846: WoG4226 willst du,G2309 daß wir es bereitenG2090 ? 10Er aberG1161 sprachG2036 zu ihnenG846: SieheG2400, wenn ihrG5216 inG1519 die StadtG4172 kommetG1525, wirdG4876 euchG5213 ein MenschG444 begegnenG4876, der einen KrugG2765 WasserG5204 trägtG941; folgetG190 ihmG846 inG1519 das HausG3614, woG3757 er hineingehtG1531. 11UndG2532 ihr sollt zu dem HerrnG3617 des HausesG3614 sagenG2046: Der LehrerG1320 sagtG3004 dirG4671: WoG4226 istG2076 das GastzimmerG2646, woG3699 ich mitG3326 meinenG3450 JüngernG3101 das PassahG3957 essen magG5315 ? 12UndG2548 jener wird euchG5213 einen großenG3173, mit Polstern belegtenG4766 ObersaalG508 zeigenG1166; daselbstG1563 bereitetG2090. 13Als sie aberG1161 hingingenG565, fandenG2147 sie es, wieG2531 er ihnenG846 gesagt hatteG2046; undG2532 sie bereitetenG2090 das PassahG3957. 14UndG2532 alsG3753 die StundeG5610 gekommen warG1096, legte er sich zu TischeG377, undG2532 die [zwölf]G1427 ApostelG652 mitG4862 ihmG846. 15UndG2532 er sprachG2036 zuG4314 ihnenG846: Mit SehnsuchtG1939 habe ich mich gesehntG1937, diesesG5124 PassahG3957 mitG3326 euchG5216 zu essenG5315, eheG4253 ichG3165 leideG3958. 16DennG1063 ich sageG3004 euchG5213, daßG3754 ich hinfort nichtG3765 mehrG3364 davonG1537 G846 essen werdeG5315, bisG2193 daßG3755 es erfüllt sein wirdG4137 imG1722 ReicheG932 GottesG2316. 17UndG2532 er nahmG1209 einen KelchG4221, dankteG2168 und sprachG2036: NehmetG2983 diesenG5124 undG2532 teiletG1266 ihn unter euchG1438. 18DennG1063 ich sageG3004 euchG5213, daßG3754 ich nichtG3364 vonG575 dem GewächsG1081 des WeinstocksG288 trinken werdeG4095, bisG2193 daßG3755 das ReichG932 GottesG2316 kommeG2064. 19UndG2532 er nahmG2983 BrotG740, dankteG2168, brachG2806 undG2532 gabG1325 es ihnenG846 und sprachG3004: DiesG5124 istG2076 meinG3450 LeibG4983, derG3588 fürG5228 euchG5216 gegeben wirdG1325; diesesG5124 tutG4160 zuG1519 meinemG1699 GedächtnisG364! 20DesgleichenG5615 auchG2532 den KelchG4221 nachG3326 dem MahleG1172 und sagteG3004: DieserG5124 KelchG4221 ist der neueG2537 BundG1242 inG1722 meinemG3450 BluteG129, dasG3588 fürG5228 euchG5216 vergossen wirdG1632. 21DochG4133 sieheG2400, die HandG5495 dessen, der michG3165 überliefertG3860, ist mitG3326 mirG1700 überG1909 TischeG5132. 22UndG2532 der SohnG5207 des MenschenG444 gehtG4198 zwarG3303 dahinG4198, wieG2596 es beschlossen istG3724; weheG3759 aberG4133 jenemG1565 MenschenG444, durchG1223 welchenG3739 er überliefert wirdG3860! 23UndG2532 sieG846 fingen anG756, sich untereinanderG4314 G1438 zu befragenG4802, werG5101 es wohlG686 vonG1537 ihnenG846 sein möchteG1498, der diesG5124 tunG4238 werdeG3195. 24Es entstandG1096 aberG1161 auchG2532 ein StreitG5379 unterG1722 ihnenG846, werG5101 von ihnenG846 für den GrößtenG3187 zu halten seiG1380 G1511. 25Er aberG1161 sprachG2036 zu ihnenG846: Die KönigeG935 der NationenG1484 herrschenG2961 über dieselbenG846, undG2532 die GewaltG1850 über sieG846 übenG1850, werden WohltäterG2110 genanntG2564. 26IhrG5210 aberG1161 nichtG3756 alsoG3779; sondernG235 der GrößteG3187 unterG1722 euchG5213 seiG1096 wieG5613 der JüngsteG3501, undG2532 der LeiterG2233 wieG5613 der DienendeG1247. 27DennG1063 werG5101 ist größerG3187, der zu Tische LiegendeG345 oderG2228 der DienendeG1247 ? NichtG3780 der zu Tische LiegendeG345 ? IchG1473 aberG1161 binG1510 inG1722 eurerG5216 MitteG3319 wieG5613 der DienendeG1247. 28IhrG5210 aberG1161 seid esG2075, die mitG3326 mirG1700 ausgeharrt habenG1265 inG1722 meinenG3450 VersuchungenG3986; 29und ichG2504 verordneG1303 euchG5213, gleichwieG2531 meinG3450 VaterG3962 mirG3427 verordnet hatG1303, ein ReichG932, 30auf daßG2443 ihr essetG2068 undG2532 trinketG4095 anG1909 meinemG3450 TischeG5132 inG1722 meinemG3450 ReicheG932 undG2532 aufG1909 ThronenG2362 sitzetG2523, richtendG2919 die zwölfG1427 StämmeG5443 IsraelsG2474. 31Der HerrG2962 aberG1161 sprachG2036: SimonG4613, SimonG4613! sieheG2400, der SatanG4567 hat euerG5209 begehrtG1809, euch zu sichtenG4617 wieG5613 den WeizenG4621. 32IchG1473 aberG1161 habe fürG4012 dichG4675 gebetetG1189, auf daßG3363 deinG4675 GlaubeG4102 nichtG3363 aufhöreG1587; undG2532 duG4771, bist du einstG4218 zurückgekehrtG1994, so stärkeG4741 deineG4675 BrüderG80. 33Er aberG1161 sprachG2036 zu ihmG846: HerrG2962, mitG3326 dirG4675 bin ichG1510 bereitG2092 auchG2532 insG1519 GefängnisG5438 undG2532 inG1519 den TodG2288 zu gehenG4198. 34Er aberG1161 sprachG2036: Ich sageG3004 dirG4671, PetrusG4074, der HahnG220 wird heuteG4594 nichtG3364 krähenG5455, eheG4250 du dreimalG5151 geleugnetG533 hastG2228, daß duG3361 michG3165 kennestG1492. 35UndG2532 er sprachG2036 zu ihnenG846: AlsG3753 ich euchG5209 ohneG817 BörseG905 undG2532 TascheG4082 undG2532 SandalenG5266 sandteG649 ,G3361 mangelte euchG5302 wohl etwasG5100 ? Sie aberG1161 sagtenG2036: NichtsG3762. 36Er sprachG2036 nunG3767 zu ihnenG846: AberG235 jetztG3568, wer eine BörseG905 hatG2192, der nehmeG142 sie undG2532 gleicherweiseG3668 eine TascheG4082, undG2532 wer keineG3361 hatG2192, verkaufeG4453 seinG846 KleidG2440 undG2532 kaufeG59 ein SchwertG3162; 37dennG1063 ich sageG3004 euchG5213, daßG3754 nochG2089 diesesG5124, was geschrieben stehtG1125, anG1722 mirG1698 erfüllt werdenG5055 mußG1163: "UndG2532 er ist unterG3326 die GesetzlosenG459 gerechnet wordenG3049 "; dennG1063 auchG2532 das, was michG1700 betrifftG4012, hatG2192 eine VollendungG5056. 38Sie aberG1161 sprachenG2036: HerrG2962, sieheG2400, hierG5602 sind zweiG1417 SchwerterG3162. Er aberG1161 sprachG2036 zu ihnenG846: Es istG2076 genugG2425. 39UndG2532 er ging hinausG1831 und begab sichG4198 der GewohnheitG1485 nachG2596 anG1519 den ÖlbergG3735 G1636; es folgtenG190 ihmG846 aberG1161 auchG2532 dieG846 JüngerG3101. 40Als er aberG1161 anG1909 den OrtG5117 gekommen warG1096, sprachG2036 er zu ihnenG846: BetetG4336, daß ihr nichtG3361 inG1519 VersuchungG3986 kommetG1525. 41UndG2532 erG846 zog sichG645 ungefährG5616 einen SteinwurfG3037 G1000 weit vonG575 ihnenG846 zurückG645 undG2532 kniete niederG5087 G1119, beteteG4336 42und sprachG3004: VaterG3962, wennG1487 du diesenG5124 KelchG4221 vonG575 mirG1700 wegnehmenG3911 willstG1014, - dochG4133 nichtG3361 meinG3450 WilleG2307, sondernG235 der deineG4674 gescheheG1096! 43Es erschienG3700 ihmG846 aberG1161 ein EngelG32 vomG575 HimmelG3772, der ihnG846 stärkteG1765. 44UndG2532 als er inG1722 ringendem KampfeG74 warG1096, beteteG4336 er heftigerG1617. Es wurdeG1096 aberG1161 seinG846 SchweißG2402 wieG5616 große BlutstropfenG2361 G129, die aufG1909 die ErdeG1093 herabfielenG2597. 45UndG2532 er stand aufG450 vomG575 GebetG4335, kamG2064 zuG4314 denG846 JüngernG3101 und fandG2147 sieG846 eingeschlafenG2837 vorG575 TraurigkeitG3077. 46UndG2532 er sprachG2036 zu ihnenG846: WasG5101 schlafet ihrG2518 ? Stehet aufG450 und betetG4336, auf daßG3363 ihr nichtG3363 inG1519 VersuchungG3986 kommetG1525. 47WährendG1161 er nochG2089 redeteG2980, sieheG2400, da kam eine VolksmengeG3793, undG2532 der, welcher JudasG2455 genannt warG3004, einerG1520 der ZwölfeG1427, ging vorG4281 ihnenG846 herG4281 undG2532 nahteG1448 JesuG2424, um ihnG846 zu küssenG5368. 48JesusG2424 aberG1161 sprachG2036 zu ihmG846: JudasG2455, überlieferst duG3860 den SohnG5207 des MenschenG444 mit einem KußG5370 ? 49Als aberG1161 die, welche umG4012 ihnG846 waren, sahenG1492 was es werden würdeG2071, sprachenG2036 sie [zu ihm]G846: HerrG2962 ,G1487 sollen wir mitG1722 dem SchwerteG3162 dreinschlagenG3960 ? 50UndG2532 einerG1520 G5100 ausG1537 ihnenG846 schlugG3960 den KnechtG1401 des HohenpriestersG749 undG2532 hiebG851 ihmG846 das rechteG1188 OhrG3775 abG851. 51JesusG2424 aberG1161 antworteteG611 und sprachG2036: LassetG1439 es soG5127 weitG2193; undG2532 er rührteG680 seinG846 OhrG5621 anG680 und heilteG2390 ihnG846. 52JesusG2424 aberG1161 sprachG2036 zuG4314 den HohenpriesternG749 undG2532 HauptleutenG4755 des TempelsG2411 undG2532 ÄltestenG4245, die widerG1909 ihnG846 gekommen warenG3854: Seid ihr ausgezogenG1831 wieG5613 gegenG1909 einen RäuberG3027, mitG3326 SchwerternG3162 undG2532 StöckenG3586 ? 53AlsG5607 ichG3450 täglichG2250 G2596 beiG3326 euchG5216 imG1722 TempelG2411 warG5607, habt ihr die HändeG5495 nichtG3756 gegenG1909 michG1691 ausgestrecktG1614; aberG235 diesG3778 istG2076 eureG5216 StundeG5610 undG2532 die GewaltG1849 der FinsternisG4655. 54Sie ergriffenG4815 ihnG846 aberG1161 und führtenG71 ihn hin undG2532 brachtenG1521 ihnG846 inG1519 das HausG3624 des HohenpriestersG749. PetrusG4074 aberG1161 folgteG190 von ferneG3113. 55Als sie aberG1161 mittenG3319 imG1722 HofeG833 ein FeuerG4442 angezündetG681 undG2532 sich zusammengesetzt hattenG4776, setzte sichG2521 PetrusG4074 inG1722 ihreG846 MitteG3319. 56Es sahG1492 ihnG846 aberG1161 eine gewisseG5100 MagdG3814 beiG4314 dem FeuerG5457 sitzenG2521 undG2532 blickteG816 ihnG846 unverwandt anG816 und sprachG2036: AuchG2532 dieserG3778 warG2258 mitG4862 ihmG846. 57Er aberG1161 verleugneteG720 [ihn]G846 und sagteG3004: WeibG1135, ich kenneG1492 ihnG846 nichtG3756. 58UndG2532 kurzG1024 danachG3326 sahG1492 ihnG846 ein andererG2087 und sprachG5346: AuchG2532 duG4771 bistG1488 einer vonG1537 ihnenG846. PetrusG4074 aberG1161 sprachG2036: MenschG444, ich bin'sG1510 nichtG3756. 59UndG2532 nach VerlaufG1339 von etwaG5616 einerG3391 StundeG5610 behaupteteG1340 einG5100 andererG243 und sagteG3004: InG1909 WahrheitG225, auchG2532 dieserG3778 warG2258 mitG3326 ihmG846, dennG1063 er istG2076 auchG2532 ein GaliläerG1057. 60PetrusG4074 aberG1161 sprachG2036: MenschG444, ich weißG1492 nichtG3756, wasG3739 du sagstG3004. UndG2532 alsbaldG3916, während erG846 nochG2089 redeteG2980, krähteG5455 der HahnG220. 61UndG2532 der HerrG2962 wandte sich umG4762 und blickteG1689 PetrusG4074 anG1689; undG2532 PetrusG4074 gedachteG5279 an das WortG3056 des HerrnG2962, wieG5613 er zu ihmG846 sagteG2036 G3754: EheG4250 der HahnG220 krähtG5455, wirst du michG3165 dreimalG5151 verleugnenG533. 62UndG2532 PetrusG4074 gingG1831 hinausG1854 und weinteG2799 bitterlichG4090. 63UndG2532 die MännerG435, die ihnG2424 festhieltenG4912, verspottetenG1702 und schlugenG1194 ihnG846. 64UndG2532 als sie ihnG846 verhüllt hattenG4028, fragtenG1905 sie ihnG846 und sprachenG3004: WeissageG4395, werG5101 istG2076 es, der dichG4571 schlugG3817 ? 65UndG2532 vielesG4183 andereG2087 sagten sieG3004 lästerndG987 gegenG1519 ihnG846. 66UndG2532 alsG5613 es TagG2250 wurdeG1096, versammelte sichG4863 die ÄltestenschaftG4244 des VolkesG2992, sowohlG5037 HohepriesterG749 alsG2532 SchriftgelehrteG1122, undG2532 führtenG321 ihnG846 hin inG1519 ihrG1438 SynedriumG4892 67und sagtenG3004: WennG1487 duG4771 der ChristusG5547 bistG1488, so sageG2036 es unsG2254. Er aberG1161 sprachG2036 zu ihnenG846: WennG1437 ich es euchG5213 sageG2036, so werdetG4100 ihr nichtG3364 glaubenG4100; 68wennG1437 ich aberG1161 G2532 fragen würdeG2065, so würdet ihr mirG3427 nichtG3364 antwortenG611, [nochG2228 mich loslassen]G630. 69VonG575 nunG3568 an aber wirdG2071 der SohnG5207 des MenschenG444 sitzenG2521 zurG1537 RechtenG1188 der MachtG1411 GottesG2316. 70Sie sprachenG5346 aberG1161 alleG3956: DuG4771 bistG1488 alsoG3767 der SohnG5207 GottesG2316 ? Er aberG1161 sprachG2036 zuG4314 ihnenG846: IhrG5210 sagetG3004, daßG3754 ichG1473 es binG1510. 71Sie aberG1161 sprachenG2036: WasG5101 bedürfenG2192 wirG5532 nochG2089 ZeugnisG3141 ? dennG1063 wir selbstG846 haben es ausG575 seinemG846 MundeG4750 gehörtG191.
Matthew Henry - Complete Commentary 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, Exod 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, Luke 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 (
Luke 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, Luke 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,
Luke 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 (
Luke 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. 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,
Luke 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 (
Luke 22:9,
Luke 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 (
Luke 22:11), and he will readily do it,
Luke 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 (
Luke 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, Luke 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 (
Luke 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 (
Luke 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, 1Cor 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
Acts 2:42,
Acts 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, Revel 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, Luke 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,
Luke 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,
Luke 22:19,
Luke 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, Josh 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.
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,
Luke 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 (
Luke 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 (
Luke 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,
Luke 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, Luke 22:26,
Luke 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 hegoumenos -
the president of the college or assembly, let him be
as he that serves,
hos ho diakonon -
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,
Luke 22:28-
Luke 22:30. 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,
Luke 22:16,
Luke 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, Revel 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 (
1Cor 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 (
Luke 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.
Exetesato -
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
Pss 51:11-
Pss 51:13;
1Tim 1:13.
4. Peter's declared resolution to cleave to Christ, whatever it cost him (
Luke 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 (
Luke 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,
Luke 22:35. He had owned that they had been faithful servants to him,
Luke 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 (
Luke 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 (
2Cor 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 (
1Pet 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 (
Luke 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, Deut 33:29.
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,
Pss 40:7,
Pss 40:8. 6. That his disciples were
asleep when he was at prayer, and when they should have been themselves praying,
Luke 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 (
Luke 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 (
Jonah 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, Luke 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,
Pss 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
enischuon 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,
Pss 89:21;
Isa 49:8;
Isa 50:7.
2. That,
being in an agony, he prayed more earnestly, Luke 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 (
Hebre 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.
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?
Luke 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 (
Luke 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. Pss 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.
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,
Luke 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, Luke 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 (
1Sam 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 (
Luke 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 (
Luke 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.
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 (
Luke 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 (
Luke 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, Luke 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,
Luke 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,
Luke 22:67,
Luke 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,
Luke 20:5-
Luke 20:7. 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 (
Luke 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 (
Luke 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
Mark 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 (
Luke 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.
