Luke 22

Chap. XXII. Ver. 14—30. Our Lord’s last Passover, and the institution of his Supper.—The preceding verses inform us, that our Lord sent two of his disciples, Peter and John, to prepare for him the Passover—the last Passover which he was to eat on earth—according to certain directions which he had given. The appointed hour being come, he now sat down, and the twelve apostles with him. And he said unto them, ‘‘With desire have I desired;’’ that is, I have most ardently desired “to eat this passover with you before I suffer. For I will not any more eat thereof, mack it be fulfilled in the kingdom of God;” — that is, says Dr. Doddridge, “till the institutions of the Gospel shall have perfected those of the law; and the ordinances of both are superseded by the enjoyments of the heavenly world.”

During the Paschal Supper, it was customary for the master of the family to take a cup of wine, and after having blessed it, or rather implored the blessing of God upon it, to distribute it among his family: so our Lord distributed this cup of wine among his disciples: but this was not the sacramental cup; for after the passover was closed, he took both bread and wine, and instituted the solemn ordinance of his Supper. On this new institution we refer to Matthew, (Chap. xxvi. 26—29,) and shall offer some farther observations hereafter. At present we shall confine our remarks to some parts of this conversation, not before noticed. Supposing Judas to have left the room, (as seems very probable, see note, verse 21,) Jesus was now addressing the faithful eleven only; and might with great propriety say, “Ye are they which have continued with me in my temptations”

and trials throughout my ministry: and your fidelity shall not go unrewarded. But be not anxious for temporal honours or distinctions, nor dispute who shall be the greatest: but rather imitate me, your Master, who am ever ready to serve and to assist the poorest and the meanest of my followers. ‘Thus, however you may be despised here, when I take possession of my kingdom, thrones also shall be set for you, and ye shall eat by promise and by oath, ((Psalms 2:7),) into which I am shortly to be installed; so do I hereby engage that you shall participate of my honours and felicity.” This honour have all his saints; and the meanest of them shall one day unite in that anthem of eternal praises, ‘Unto him that hath loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever.

Amen.” ((Revelation 1:5-6).) Ver. 31—46. Jesus admonishes and encourages Peter, and is himself agonized in prayer.—It is an extraordinary circumstance, that our Lord predicts the recovery of Peter in the same sentence as his fall; and while he tells him that he certainly will sin, assures him of repentance and pardon. For any but himself to do this might have been dangerous, and would have been imprudent. But he who made man, knoweth what is in man: he knoweth all the secret springs within the human heart, and he has a key which commands and controls the whole. This discourse, though addressed to Simon Peter, appears, in the first instance, to have reference to the whole of the apostles, Judas excepted, who had already given himself up to Satan.

“Simon, Simon, (says our Lord,) Satan has desired to have you within his snares, as he formerly had Job, (ch. ii. 4, 5,) that he may sift you as wheat is sifted in a sieve, by being tossed up and down.” But, as the Lord had promised Israel of old time, ‘Not the least grain (of wheat) shall fall upon the earth,” ((Amos 9:9),) so says our Saviour, “I have prayed for thee, Simon, that thy faith fail not;” that is, that it fall not to the ground to be trampled upon and lost. Happy for those who have such an advocate, whom the Father heareth always, and who never prays in vain! His prayers, too, we see, are not have prayed for rHEr.” We may here also remark, that when public characters are tried and tempted, it is generally for some public benefit.

Peter, in some respects the weakest of the disciples, is subjected to a temporary trial, that when he is recovered he may strengthen others. This is God’s method—to make use of weak instruments, that his own power may be more conspicuous. And we shall see in the book of the Acts of the Apostles, with what zeal and energy, fortitude and perseverance, and success, Peter laboured for the conversion of his nation and the world. Peter was, however, at this time so little sensible of his own weakness, that he defies imprisonment and death, with all their terrors; and yet, within a few hours after, he denies his Master in the most awful manner. Let us learn thereby, never to be confident in our own strength, but daily pray to be delivered from temptation.

The following conversation seems unconnected with either what precedes or follows; but we connect them thus:—Peter must have anticipated, both from our Lord’s conversation and from the temper of the Jews, that a violent attempt would be made for the apprehension of his Master, and had therefore privately provided a sword, and persuaded one of his brethren to do the same; intending, doubtless, at this time, to risk his life in his cause; and hoping, probably, if the attack was made in the daytime, that the multitude would second his efforts for a rescue.

The Jews themselves might anticipate something of the same kind, and therefore made their attack by night. Our Lord brought this circumstance to light, that Peter might afterwards be the more ashamed of his cowardice in denying his Master, after being the first to prepare for his defence. But our Lord had evidently a view also to the accomplishment of the prophecies concerning him, that he should be “numbered with transgressors,” or public criminals, and at the same time deserted by his disciples; ‘‘for the things concerning me,” says he, (must) “have an end”—that is, be accomplished, as foretold. (See (Zechariah 13:7).) We are now again introduced to the garden of Gethsemane, which lay at the foot of the Mount of Olives, whither Jesus was wont to retire for prayer.

We have already noticed on (Matthew 26:38), the very strong language there used in speaking of our Lord’s agonies on this occasion; but Luke’s language is if possible, still more energetic. ‘Being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling to the ground.” The writer, not remarkable for his orthodoxy, here observes, Many of our divines urge this argument with great force in proof of the doctrine of vicarious satisfaction for sin. I confess (adds he) I never met with any tolerable account of the terror of Christ in view of death, commonly called his agony, his cup, except in that system which goes on the doctrine of the atonement. Innocence had no cause to fear on its own account; and yet Christ had more terror in dying for [sin in the prospect of death] than any of his followers.”

—(Robinson’s Notes to Claude’s Essay.) Professor Witsius treats the subject more practically. ‘‘Go, sinner, to Mount Olivet: behold Christ rolling in the dust: see that brave and magnanimous Prince stretched on the ground—that generous Lion of the tribe of Judah prostrate on the earth; hear him, who is the only consolation of wounded spirits,…. complaining bitterly of sorrow surrounding him on every side; see the drops of blood with which, owing to the incredible anguish of his soul, his sacred body is stained; hear the supplications offered up with strong crying and tears….. Ask the Saviour, what was the real cause of anguish so immense, when hitherto no hostile bands, no chains, no scourge, no accusers, no judge, no cross, were present—when, on the contrary, he was in a pleasant garden, and at no great distance from his faithful disciples—and you will learn, that those very sins, which you have hitherto regarded so lightly, were the causes of his unparalleled sorrows: those very sins, now laid on Christ, [by vicarious [substitution],] afflicted and weighed him down, and failed only to overwhelm him utterly.

And can any one presume, that either no atonement for sin is necessary, or that a very slight atonement or satisfaction is sufficient?…. Behold, I beseech you—behold again and again, the inconceivable bitterness of those sufferings which Christ endured, when he bore the transgressions of the elect, in order to expiate their guilt.” One other circumstance remains to be observed, and is mentioned only by this Evangelist, (ver. 43.) “And there appeared unto him an angel from heaven strengthening him.” We have no intimation that this angel appeared to his disciples, much less to his enemies; and, we believe, in two instances only (the one before us, and the other in the temptation in the wilderness) is such aid mentioned, and both related to his conflicts with the powers of darkness.

We pretend not to penetrate the manner in which angels might console the Son of God; but one thing seems clear, that though they might strengthen him under suffering, they did not aid him in the warfare.

Notes on the verses

Chap. XXII. Ver. 1, 2.—Now the feast of unleavened bread drew nigh—i.e. within two days. (Matthew 26:2-5). Ver. 4, Captains.—(These were not military officers, but presidents of the temple. Among the priests who were in waiting in the temple, says Bishop Pearce, some were appointed for a guard to the temple; and over these were commanding officers: both sorts are mentioned by Josephus.)—B. Ver. 6. In the absence of the multitude.—Doubtless rightly judging, that if he committed such an act of villany, while all the people were hanging with attention on his lips, he should be torn to pieces. Ver. 7-14. Then came the day—i.e. the first day; as in (Matthew 26:17-20). Ver. 10. Bearing a pitcher.—This little incident is not mentioned by Matthew, but in (Mark 14)

18. Ver. 13. And found as he had said.—The divine knowledge of Jesus is strikingly apparent in the prediction of such minute circumstances, which could never have been conjectured. Ver. 19. This do in remembrance.—(That the ancient Jews, in celebrating the passover, had in view the sufferings of the Messiah, is evident from Pesachim, quoted by Schoetgen; where, among the five things said to be contained in the Great Hallel, or the hymn composed of several Psalms sung after the paschal supper, one is, the sufferings of the Messiah, for which they refer to (Psalms 116:9).)—Bagster. Ver. 21, The hand of him that betrayeth me is with me on the table.—The verb (is) being wanting in the text, has led many to supply the past tense (was), supposing that Judas had now left the table.

But Mr. Wesley says, “It is evident Christ spake these words before he instituted the Lord’s Supper, for all the other Evangelists mention the sop, immediately after receiving which he went out. (John 13:30). (Nor did he return any more till he came into the garden to betray his Master.) Now this could not be dipped, or given, but while the meat was on the table: but this was all removed before that cup and bread were brought.” Ver. 22. Goeth, as it was determined.—See (Acts 2:23). Ver. 21-27. There was.—Campbell, “had been,” namely, a few days before the contention which of them should be accounted greatest. Compare at. xx. 24—28. Ver. 25. Are called benefactors.—Some think this refers to the title Euergetai, or “benefactors,”

conferred on the Ptolemies and Seleucidae: the object is to guard the disciples of Christ against flattering, or being flattered. Ver. 29. I appoint unto you a kingdom.—The word properly signifies to covenant, or to bestow in virtue of a covenant; and therefore the last clause may properly refer to what divines call the covenant of redemption. Ver. 30. That ye may eat and drink at my table, &c.—See Chap. xiv, 15. (1 Samuel 20:29, 34). (2 Samuel 9:7). (1 Kings 2:7), &c. Ver. 34. The cock shall not crow.—See note on (Mark 14:72). How many times Peter, in the agitation of his mind, denied his Master, or how many times the cock crew, is not clearly expressed, or has been perplexed by the mistake of some transcriber.

Doddridge renders it, “It is not be (the time of) cock-crowing to-day, before,” &c. But there are two times of cock-crowing, one at midnight, the other about daybreak. By this term the Romans distinguished their two morning watches with the sound of trumpets, (as some think in mimicry of the cocks crowing;) the times of which were, immediately after midnight, and at three o’clock in the morning. See note on (Matthew 26:34). Ver. 35. And scrip.—A bag for provisions. Ver. 38. It is enough—That is, enough for the fulfilment of prophecy and the designs of Providence. This (as Campbell observes) is a strong intimation that he did not mean for them to fight. What were two swords to resist even the Jews only?

Ver. 44. Being in an agony.—See notes on (Matthew 26:38). and (Mark 14:33-34).—His sweat was, as it were, great drops of blood.—The note of comparison here introduced has led many to explain this, as though the drops of sweat were large, like those of blood: so Justin Martyr. But Dr. Whitby observes, that “both Aristotle and Diodorus Siculus mention bloody sweats as attending some extraordinary agonies of mind;” and several similar instances may be found in later writers. See Doddridge.—(Dr. Mead observes from Galen, ‘‘Cases sometimes happen, in which, through mental pressure, the pores may be so dilated that the blood may issue from them, so that there may be a bloody sweat;”’ and Bishop Pearce gives an instance from Thuanus, of an Italian gentleman being so distressed through the fear of death, that his body was covered with a bloody sweat.

Our Lord was in the bloom of life, and in perfect health, and it is evident the fear of death could have no place in his mind; and consequently, this must have been produced by a preternatural cause.)—Bagster. Ver. 45. Found them sleeping.—See (Matthew 26:43). Ver. 47—53. And while he spake, &c.—The parallel passages to this are (Matthew 26:47-55); and (Mark 14:43-49).

Ver. 49, Shall we smite.—This was probably Peter who spoke, but it is evident he did not wait an answer. Ver. 51. Suffer ye thus far—i.e. “Allow me to heal it”—an expression full of courtesy, and discovering the utmost calmness and self-possession. Ver. 52. Captains—certain types of the temple guard, which was composed of Levites.

See (Acts 5:26). Ver. 53. But this is your hour—i.e. the time in which you are permitted to accomplish your designs, &c.—Compare the parallel texts, Mat. Ver. 54—62. Thew Se ag — xxvi. 57—75; and (Mark 14:53-61). Ver. 55. In the midst of the hall—Campbell’s expression “in the