Luke 22

This chapter is for the most part parallel to Matt. xxvi.

3-6. See notes on Mark xiv. 10, 11. Luke omits the supper at Bethany.

3 surnamed. Rather, “called” (R.V.). Iscariot was not a surname, but a local name.

4 captains. That is, “Jewish captains of the Temple”; the officers of the Levitical guard in the building: see Acts ix. 1.

6 promised. Or, “consented.” The promise was theirs.

in the absence of the multitude. Or, “without tumult,” as marg. A.V. and R.V.

7-14. See notes on Matt. xxvi. 17-19.

7 the day of unleavened bread. That is, the first day of the feast so called, “When the pass over must be killed,” an addition for the information of Gentile readers.

8. Peter and John. Only Luke gives the names of the two disciples.

12 furnished. Lit., “furnished with couches”; i.e., for reclining at table.

make ready. By sacrificing and preparing the lamb, and providing the bread, wine, and other things necessary for the paschal supper: see Exod. xii.

14-38. The order of the transactions during the paschal supper appears to have been the following: the taking of the places at table (14); the contention for pre-eminence (24-30); our Lord’s expression of desire, and the first cup of wine (15-18); the washing of the disciples’ feet, and reproof to them (John xiii. 1-20); the pointing out of the traitor (21-23); the foretelling of Peter’s denial (31-38); and the institution of the Lord’s Supper (19, 20). Luke introduces the institution of the Supper out of its regular order, and connects it with the first cup; apparently that he may exhibit in close connexion the passing of the old economy (18), and the introduction of the new (19, 20).

15. With desire. That is, “I have earnestly desired.” Our Lord longed to begin the last conflict which was to terminate His humiliation and to complete His work of mercy; and in this feast He desired both to give to His disciples a fresh proof, and to institute a permanent memorial, of His love to them. On the question whether this was the customary time of the Passover, see note on John xiii. 1.

17 the cup (Greek, “a cup”). This was probably the first cup in the Passover-meal, which was now about to be “fulfilled” (16), and so abrogated, by His death. The cup of the Lord’s Supper is not mentioned till ver. 20.

19,20. See notes on Matt. xxvi. 26-28.

21 with me on the table. Furnishing of the same dish. From the account of John (xiii. 30) it would appear that Judas had left the room before the institution of the Lord’s Supper, so confirming the order as given above (14-38, note).

24 there was. Or, “there had been.” The washing of the disciples’ feet (John xiii. 1-17), which, though not related here, is evidently alluded to in ver. 27, was probably designed to correct that self-seeking which caused the dispute (see Matt. xx. 25-28).

25 benefactors. The title “Euergetes” (or benefactor) had been given to and assumed by one of the Ptolemies of Egypt, and some other Eastern princes. Our Lord urges His disciples to become in reality what others are only in name—the benefactors of mankind: see notes on Matt. xx. 26, 28.

28 in my temptations. “In my trials.”

30 in my kingdom. See note on Matt. viii. 11. and sit on thrones. A repetition of a promise formerly given (Matt. xix. 28). The words are evidently symbolic of spiritual power.

31 hath desired [to have] you. Rather, “urgently demanded you.” Our Lord, though addressing Peter chiefly, includes all his brethren (observe “you” and “thee,” vers. 31, 32), as their conduct (ver. 24) showed that Satan, who was permitted to tempt, had already gained some advantage over them. And his “sifting” of them, by putting the genuineness of their faith and love to the severest test, would bring to light the treachery of Judas, the instability of Peter, and the weakness of all. But their Lord, knowing that all but Judas were true-hearted, although cowardly, would pray for them; and especially for that one of them who fell farthest, that when he had “turned again” (R.V.), he might “strengthen” or “stablish” others (1 Pet. v. 10; 2 Pet. i. 12; iii. 17). Luke alone has preserved these touching words of our Lord.

33. I am ready to go with Thee. The order in the original is very emphatic. “With Thee I am ready to go,” etc. So R.V.

35-37. The language is figurative, derived from the previous mission of the apostles; but they took it as literal (see vers. 38, 40); and our Lord regarded it as sufficient (“It is enough”) to have given them a warning which events would soon teach them to understand: ep. Eph. vi. 13-20.

37 an end. That is, “fulfilment,” as R.V.

39-46. See notes on Matt. xxvi. 36-46. Luke’s account of our Lord’s agony in the garden, while it omits some particulars which the other two Gospels contain, adds the important details in vers. 43, 44, which verses, although omitted by

41 about a stone’s cast. A graphic detail peculiar to Luke.

44. His sweat was as it were great drops of blood. This probably means that the sweat was like drops of blood, i.e., highly coloured with blood. Van Oosterzee says of this description that it is “characteristic of the physician.” The word “Agony,” used by Luke alone, and only here, has become the ordinary designation of the Saviour’s conflict.

46 pray, lest ye enter, etc. More precisely, as R.V., “pray that ye enter not,” etc.

47-53. See notes on Matt. xxvi. 47-56; Mark xiv. 43-52; John xviii. 2-11. Luke introduces here several minute and striking details which are not found elsewhere.

48 betrayest thou, etc.? The question is only in Luke. The order is emphatic: “Is it with a kiss that thou betrayest?” thus turning a sign of love into an instrument of treachery.

50 one of them. This was Peter, whom John alone names. The act was very characteristic.

51. Suffer ye thus far. This short sentence (peculiar to Luke) is obscure. If addressed to the captors, it may mean, “Excuse what has been done,” or, “Allow me so much liberty as to touch the wounded man.” “Permit me thus far” (Weymouth; similarly, David Smith). If spoken to the disciples, it may mean, “Let them do as they please.” In the former view, it is a plea for forbearance; in the latter, for patience.

53 this is your hour, etc. What you have not done before you do now, because God permits and Satan prompts you.

54-62. See note on Matt. xxvi. 69: see also notes on Mark xiv. 66-72; and John xviii. 17, 18.

63-71. See notes on Matt. xxvi. 59-68.

67 if I tell you, etc. I know that neither any reply I may make, nor any questions I may ask, will avail to shake your determination to condemn me. But I avow myself (69) the Messiah—your Judge: see note on Matt. xxvi. 64.