Luke 22

Luke 22:1

Now the feast of unleavened bread drew nigh, which consists of seven days, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the passover: see note

Luke 22:2

And the sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, (Mark xiv. 1,) for they durst not do it with any great noise, for fear of the people. 3, 4. And Judas, one of his twelve constant attendants, being a covetous person, and in the discharge of his office (of keeping the bag, of relieving the poor) deceitful and thieving, John xii. 6, and to that sin of sacrilege adding that of hypocrisy, in pretending great care of the poor, John xii. 5, whom he thus robbed, and upon Christ’s admonishing him mildly of it, (Matt. xxvi. 10, Mark xiv. 6, John xii. 7,) yet, it seems, not reforming, but incensed against his Master, the devil, or his own covetous heart by the devil’s suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jews, (John xiii. 2.) And upon his consenting to this suggestion, the devil was permitted by God to have this power over him, to enter into him, (John xiii. 2,) and doing so, he incited him to make a bargain with the rulers of the sanhedrim and their ministers or officers (see note [g]) to deliver up Jesus unto them, (as after Christ’s talking with him and telling him distinctly of it, and the sin and danger attending it, Mark xiv. 21, and his not yet relenting, it is again said that with the sop the devil entered into him, 2 2

Luke 22:5

And they gladly embraced the treaty, and struck a bargain with him that he should have thirty shekels to deliver him up without much noise, Matt. xxvi. 4, and 15.

Luke 22:6

And although this were as low and vile a sum as could be, the price of a slave, Exod. xxi. 32, (see Zach. xi. 13,) yet Judas thanked them heartily for the offer, being very covetous, and so very glad of the opportunity of getting money; and from thenceforth he watched a fit season wherein to do it, without any noise or stir about it: see Matt. xxvi. 4, Mark xiv. 1.

[a] promised] What ἐξωμολόγησε signifies here, will be more easily determined when it is resolved that as among grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sin, or giving of thanks, both being the importance of the Hebrew הורה in hiphil, from ירה. Thus saith Phavorinus, ‘ἐξωμολόγησις ἡ τῶν εὖ πεπονθόνων μετὰ εὐχαριστίας τῶν εὐεργισιῶν ἐπαρίθμησις, “It is a thankful acknowledgment or enumeration of benefits,” καὶ ἡ τῶν κακῶς πεπραγμένων παρὰ τῶν ὑπαίτιν ἐξαγόρευσις, “and the guilty man’s acknowledgment of what he hath done amiss,” which is vulgarly known by the title of ἐξωμολόγησις; and again, ‘ἐξωμολογοῦμαι, εὐχαριστῶ, it signifies to give thanks. In the sense of confessing of faults it is to be found Matt. iii. 6. Mark i. 5. Acts xix. 18. James v. 16: in that of praising or giving thanks, Matt. xi. 25. (the very place cited by Phavorinus, ‘ἐξωμολογοῦμαι σοι Πάτερ, I thank thee, O Father,) Luke

v 2

[b] multitude] Ὄχλος here signifies a tumult, after the manner of the Hebrews, who use המון (literally a multitude) for a tumult, or noise also. See Forcrins on Isaiah, p. 197.

Luke 22:7

And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten: see note [c] Mark xiv.

• unleavened bread and bitter herbs, the memorial of the deliverance out of Egypt: see note [c] Mark xiv.

b See ver. 8.

Luke 22:20

In like manner, after they had done eating, he took the cup of charity, usual among the Jews, and said, This cup is at this time to you the sealing of a new covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out. ‘is to be put to death, (see note [c] ch. xiii.) as God hath decreed it should be, (Acts ii. 23, and note [b] on iv. 28,) but woe to him that hath any hand in that execution.

Luke 22:24

Sometime before this, (to wit, before his departing from Jericho, Matt. xx. 25. 29, nay, before he came thither, Mark x. 42. 46,) there had been a contention among the disciples (occasioned by the request of Zebedee’s wife for her two sons, Matt. xx. 20.) which of them should be looked on as the worthiest, and so be preferred before the rest. ‘commemoration, ἀνάμνησιν. ‘covenant, διαθήκη. ‘dellvereth me up, παραδιδόντος με. ‘was about to do, μέλλων πράσσειν.

Luke 22:25

[d] nations] The ἴθη, nations, here, are the several parts or tetrarchies of Palestine, so divided by the Romans, see Luke iii. 1, each of them called ἴθνος, nation, and all together ἴθη, nations: see note [e] Matt. 24. and note [g] Rev. xi. For to the Jews sure it is that there the distress and consternation belongs, not to the Gentiles. See note [f] Rev. vi.

[e] the sea] That by the word θάλασσα, sea, may be meant Galilee, see note [b] Rev. vii.; and of that people particularly Josephus tells us, that Vespasian being sent by Nero into Palestine did subdue the Galileans, the most “valiant, powerful, and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above forty thousand Jews in that expedition.” Where we see that Galilee owns the name ἴθνος, and that there were divers ἴθη, nations, in Palestine, of which Galilee is by Josephus said to be the most valiant. See Baronius, An. ch. 39. Neronis 13. But it is as probable, that as it is ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven and earth and sea, (see note [e] 2 Peter iii.) so here the universal destructions of the Jews may be described by all these.

[c] benefactors] The Hebrew word נריב, which they use for a prince, and is by the Septuagint rendered βασιλεύς, ἄρχων, τύραντος, doth primarily signify liberal, magnificent, benefactor; and so as in the choosing of princes in Aristotle, Pol. 1. 3, ἔτι δὲ ἀπὸ εὐεργεσίας καθίστασαν τοὺς βασιλεῖς, “they made them kings that had been their benefactors.” So in the deduction of the word also, princes are here called εὐεργέται, benefactors; and so Job xxi. 28, where the Hebrew reads נריב, munificus, beneficus, the Greek reads ἄρχων, and the Targum ארכינה, (the Greek ἄρχων got in amongst them,) a prince; and so it signifies there. For this St. Matthew, in his account of the same speech of Christ’s, uses οἱ μεγάλοι, the great ones; and καλοῦνται, are called, being ordinarily set to signify no more than εἰσί, are, the words here ἐξουσιάζοντες αὐτῶν, they that have authority over them, εὐεργέται καλοῦνται, are called benefactors, is directly to the same sense parallel with οἱ μεγάλοι ἐξουσιάζουσιν αὐτῶν, the great ones have authority over them; so as in the sense, εὐεργέται, benefactors, shall be the subject of the proposition, and ἐξουσιάζοντες, they that exercise authority, the predicate, thus, “Their princes called benefactors exercise authority over them.”

Luke 22:26

But among you it must be otherwise, the ruler must be as the private man, or the servant of all others over whom he is placed. ¶ one that attendeth and waiteth on you and provideth necessaries for you, and not as one that receiveth such observances or advantages from you as I might expect to do.

[d] younger] As they that were rulers among the Jews, or judges in their sanhedrin, were called elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them, νεώτεροι, the younger. And proportionably in the church, as πρεσβύτεροι are they that preside and govern in it, called here μείζονες, greater, superior to others, so they that are under them are here called νεώτεροι, (see Acts v. 6, and so 1 Tim. v. 1. Tit. ii. 6); and in other places, ἰδιώται, 1 Cor. xiv. 23, 24, and Acts iv. 13; and ἐν τάξει ἰδιωτῶν, or ἀναπληροῦντες τόπον τῶν ἰδιωτῶν, 1 Cor. xiv. 16, they that are in the place and condition of ordinary men, or idiots.

Luke 22:28

Ye have followed me as disciples, Matt. xix. 28, and been hitherto constant to me in all the afflictions and persecutions that have befallen me.

Luke 22:30

That you be next unto me, and have at my departure the power of governing the church: see note

Luke 22:31

And at this point of time, the story whereof is here in relating, ver. 20, (not at the time of that other passage, ver. 24,) Christ addressed his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sin committed by thee, giving Satan some such right of claim, (possibly somewhat done criminously by him in that contention of the disciples, mentioned ver. 24, the indignation of the ten against the two, Matt. xx. 24,) or else suggesting somewhat against thy sincerity, as against Job’s, Job i. 9, Satan hath accused you before God, and required that he may have the shaking of you, liberty to do his worst to drive you from the faith of Christ.

Luke 22:32

This is granted to him; and your danger thereupon is great; but I have prayed for thee, that thou be not conquered by him and his terrors, so far as utterly to forsake the faith; and for any sins that in this combat thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more careful to confirm and strengthen others, that they fall not in like manner See note [e] 1 Cor. v. ¶ before the second crowing of the cock this night, Matt. xxvi. 34, thou shalt thrice— ¶ bequeath, διανίθεται.

Luke 22:35

Formerly I sent you out without any provision, and yet ye wanted nothing.

Luke 22:36

But now some distresses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me.

Luke 22:37

And as he exhorted them to diligence and prayer, so gave he them example, busying himself in God’s service all the day, and at night spending much time in prayer. # CHAP. XXII. NOW the feast of unleavened bread drew nigh, which is called the passover.

For now according to the prophecy, Isaiah liii. 12, passed on the Messias, I must be put to death as a malefactor: for all that is foretold of me shall now suddenly be accomplished.

Luke 22:38

But they thinking that according to the literal sound of his words he had really called for a sword, whereas he only expressed to them by that figure the distresses that were now approaching them, told him they had two swords among them; but he gave them by a short reply to understand that he did not really mean that they should go and provide them swords, but only that great dangers were now approaching them.

Luke 22:39

And he according to his wont went out to the mount to pray, and his disciples— Pray that the afflictions and temptations now approaching do not overcome you: see note [g] Matt. vi. O that thou wouldest, (see note [c] ch. xii.) or, I pray thee remove this bitter cup from me: yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it before that for which now I pray. I O that thou wouldest, (see note [c] ch. xii.) or, I pray thee remove this bitter cup from me: yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it before that for which now I pray.

Luke 22:41

[e] withdrawn] The use of the word ἀπεσπάσθη is observable among the Hellenists, signifying no more than to depart. So 2 Mac. xii. 10, ἐκεῖθεν δὲ ἀποσπασθέντων σταδίους ἰνεία, when they were departed thence nine stadia. So Acts xxi. 1, ἡμᾶς ἀποσπασθέντος ἀπ’ αὐτῶν, we were gone, or departed from them. And so if that be the word in this place it must certainly signify no more, but will be thus best rendered, he departed from them. But then the King’s MS. reading ἀπεστάθη, that is not capable of any other rendering.

Luke 22:43

And an angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death as might make him bear it cheerfully.

Luke 22:44

After that, being in such a commotion of mind, which signifies an apprehension of extreme danger without any trembling at it, or endeavour to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mark xiv. 35, saying the same words, and more to the same purpose, and he sweat (as men in agonies are wont) great glutinous drops, like those of blood when it drops on the ground.

ᵐ three disciples, Peter and James and John, Matt. xxvi. 37, he found them fast asleep, this sleep being an effect of that great heaviness and dispiritedness which their sorrow had produced.

ᵃ is a kiss the token by which thou hast promised to deliver me up to them? (Mark xiv. 44.)

[f] drops of blood] That Christ sweat drops of blood is not affirmed in this place, but only that he sweat drops of sweat of a strange thickness or viscousness, and consequently as big as the drops wherein blood is wont to fall upon the ground. So saith Justin Martyr, Theo-

Luke 22:49

When the disciples saw what was toward, they offered to have fought for his rescue.

Luke 22:50

And St. Peter, in the heat of zeal, without Christ’s permission, and against the precepts which he had always taught them, drew a sword, and cut off the right ear of Malchus, a servant of the high priest’s.

Luke 22:51

And Jesus reproving Peter for so doing, Matt. xxvi. 52, spake to those that came to apprehend him to let him alone but so long as to restore the man his ear, and upon a touch he was cured.

¹¹ deliverest, wapabilos.

Luke 22:52

[g] captains of the temple] Ἐτρατηγοὶ ἱεροῦ, captains of the temple, here mentioned, (and στρατηγοὶ, captains, ver. 4;) and in two other places of this author, Acts iv. 1. and Acts v. 24, in the singular number, στρατηγὸς τοῦ ἱεροῦ, signify no more than the captains of a band, or captains of more bands of Roman soldiers, set at the porches of the temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews at the temple. Thus saith Josephus, Ἀλώσ. l. 5. c. 15, was there a guard placed in the tower called Antonia, which was thence fetched out at feast days, to be a guard or φρούριον to the temple, (and therefore Chrysostom renders it clearly, the captain of the soldiers of the temple); for so saith the same Josephus, Ἀρχαίολ. l. 8. c. 4, at that time when the people came to their feasts, especially at the passover, there being danger of tumults, Cumanus set τῶν στρατιωτῶν μίαν τάξιν, “a band of soldiers,” with their arms, to stand, ἐπὶ τοῦ ἱεροῦ στοῶν, “in the porches of the temple.” These soldiers are mentioned, Matt. xxvi. 47, for those that are there called a great multitude with swords and staves, are the ἁμαρτωλοὶ foretold by Christ, ver. 45, the sinners, that is, Gentiles; and John xviii. 3, ἡ σπείρα, a band of soldiers; and here στρατηγοὶ τοῦ ἱεροῦ, that is, the commanders, with their τάξεις, bands of soldiers with them; and accordingly χιλίαρχος τῆς σπείρης, the colonel of this band, Acts xxi. 31, is sure the στρατηγός, commander, or captain here; and that tower of Antonia the παρεμβολή, or castle, ver. 34, whither he commanded Paul to be brought to safe custody. Such also (saith Nicephorus, l. 1. c. 32, and before him Chrysostom and Theophylact) was the κουστοδία, the watch or guard, Matt. xxvii. 65, which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stir among them. For that these were not Jews appears sufficiently by their watching on the sabbath day, which, especially at the time of the passover, the Jews durst not to have done. This guard of the Romans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practice of the Jews in defending themselves from the Idumeans, 1 Mac. iv. 60, 61, for there Judas Maccabeus having built high walls and strong towers about mount Sion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethesura to preserve it. And the commander of the garrison was most probably he whom Josephus calls by this style of στρατηγὸς ναοῦ, or ἱεροῦ then, “the captain of the sanctuary, or temple.” But now the case being altered, and the Roman conquerors taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did formerly against the Idu-

d Problem. sect. 2. περὶ ἱδρ στ.

Luke 22:60

But he said, (with addition of oaths and imprecations, Matt. xxvi. 74,) I am not what thou affirmest me to be.

Luke 22:68

And if I shall demonstrate to you by never so convincing arguments that I am the Messias, you will neither satisfy nor answer my proofs, nor yet yield to the force of them, and release me out of your hands.

Luke 22:69

Within a while shall I, the Messias, be exalted to the right hand of my Father, and then shall you see me execute judgment and vengeance upon you, Matt. xxvi. 64.

Luke 22:70

From hence they concluded that he made himself the Son of God, and asked him, whether he were so or no? He answered that he was.

Luke 22:71

This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias.