Text -- Luke 22:37-71 (NET)

22:37 For I tell you that this scripture must be fulfilled in me, ‘And he was counted with the transgressors.’ For what is written about me is being fulfilled.” fulfilled.” 22:38 So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.”

On the Mount of Olives

22:39 Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. 22:40 When he came to the place, he said to them, “Pray that you will not fall into temptation.” 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take this cup away from me. Yet not my will but yours be done.” 22:43 Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground. 22:45 When he got up from prayer, he came to the disciples and found them sleeping, exhausted from grief. 22:46 So he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, and the man named Judas, one of the twelve, was leading them. He walked up to Jesus to kiss him. 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 22:49 When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?” 22:50 Then one of them struck the high priest’s slave, cutting off his right ear. 22:51 But Jesus said, “Enough of this!” And he touched the man’s ear and healed him. 22:52 Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 22:53 Day after day when I was with you in the temple courts, you did not arrest me. But this is your hour, and that of the power of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then they arrested Jesus, led him away, and brought him into the high priest’s house. But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter denied it: “Woman, I don’t know him!” 22:58 Then a little later someone else saw him and said, “You are one of them too.” But Peter said, “Man, I am not!” 22:59 And after about an hour still another insisted, “Certainly this man was with him, because he too is a Galilean.” 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, while he was still speaking, a rooster crowed. 22:61 Then the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 22:63 Now the men who were holding Jesus under guard began to mock him and beat him. 22:64 They blindfolded him and asked him repeatedly, “Prophesy! Who hit you?” 22:65 They also said many other things against him, reviling him. 22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. Then they led Jesus away to their council 22:67 and said, “If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe, 22:68 and if I ask you, you will not answer. 22:69 But from now on the Son of Man will be seated at the right hand of the power of God.” 22:70 So they all said, “Are you the Son of God, then?” He answered them, “You say that I am.” 22:71 Then they said, “Why do we need further testimony? We have heard it ourselves from his own lips!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 22:38

Lord, behold, here are two swords ( kurie idou machairai hōde duo ).

They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mar 14:47; Mat 26:51.; Luk 22:50.; Joh 18:10.). Then Jesus will say: "For all that take the sword shall perish with the sword"(Mat 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: "It is enough"(Hikanon estin ). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

Robertson: Luk 22:39

As his custom was ( kata to ethos ).

According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.

Robertson: Luk 22:40

At the place ( epi tou topou ).

The place of secret prayer which was dear to Jesus.

Robertson: Luk 22:40

Pray that ye enter not into temptation ( proseuchesthe mē eiselthein eis peirasmon ).

"Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation."It is real "temptation"here, not just "trial."Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Mat 6:13. Jesus repeats this warning in Luk 22:46.

Robertson: Luk 22:41

About a stone’ s throw ( hōsei lithou bolēn ).

Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him.

Robertson: Luk 22:41

Kneeled down ( theis ta gonata ).

Second aorist active participle from tithēmi . Mar 14:35 says "fell on the ground"and Mat 26:39 "fell on his face."All could be true at different moments.

Robertson: Luk 22:41

Prayed ( prosēucheto ).

Imperfect middle, was praying, kept on praying.

Robertson: Luk 22:42

If thou be willing ( ei boulei ).

This condition is in the first petition at the start.

Robertson: Luk 22:42

Be done ( ginesthō ).

Present middle imperative, keep on being done, the Father’ s will.

Robertson: Luk 22:43

An angel ( aggelos ).

The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Mat 4:11). Here the angel comes during the conflict.

Robertson: Luk 22:44

In an agony ( en agōniāi ).

It was conflict, contest from agōn . An old word, but only here in the N.T. Satan pressed Jesus harder than ever before.

Robertson: Luk 22:44

As it were great drops of blood ( hōsei thromboi haimatos ).

Thick, clotted blood. An old word (thromboi ) common in medical works, but here only in the N.T. This passage (Luk 22:43, Luk 22:44) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.

Robertson: Luk 22:45

Sleeping for sorrow ( koimōmenous apo tēs lupēs ).

Luke does not tell of the three turnings of Jesus to the trusted three for human sympathy.

Robertson: Luk 22:46

Why sleep ye? ( Ti katheudete̱ ).

This reproach Luke gives, but not the almost bitter details in Mar 14:37-42; Mat 26:40-46).

Robertson: Luk 22:47

Went before them ( proērcheto ).

Imperfect middle. Judas was leading the band for he knew the place well (Joh 18:2).

Robertson: Luk 22:48

With a kiss ( philēmati ).

Instrumental case. Jesus challenges the act of Judas openly and calls it betrayal, but it did not stop him.

Robertson: Luk 22:49

What would follow ( to esomenon ).

Article and the future middle participle of eimi , to be.

Robertson: Luk 22:49

Shall we smite with a sword? ( ei pataxomen en machairēi̱ ).

Note ei in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of en . They had the two swords already mentioned (Luk 22:38).

Robertson: Luk 22:50

His right ear ( to ous autou to dexion ).

Mar 14:47; Mat 26:51 do not mention "right,"but Luke the Physician does. Joh 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

Robertson: Luk 22:51

Suffer us thus far ( eāte heōs toutou ).

Present active imperative of eaō , to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act.

Robertson: Luk 22:51

He touched his ear and healed him ( hapsamenos tou otiou iasato auton ).

Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.

Robertson: Luk 22:52

As against a robber? ( hōs epi lēistēṉ ).

They were treating Jesus as if he were a bandit like Barabbas.

Robertson: Luk 22:53

But this is your hour ( all' hautē estin humōn hē hōra ).

So Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness"(hē exousia tou skotous ), had its turn. A better day will come. The might, authority of darkness.

Robertson: Luk 22:54

Into the high priest’ s house ( eis tēn oikian tou archiereōs ).

Luke alone mentions "the house."Though it is implied in Mar 14:53; Mat 26:57.

Robertson: Luk 22:54

Followed ( ēkolouthei ).

Imperfect, was following, as Mat 26:58; Joh 18:15. Curiously Mar 14:54 has the aorist.

Robertson: Luk 22:55

When they had kindled a fire ( periapsantōn pur ).

Genitive absolute, first aorist active participle of periaptō , an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire.

Robertson: Luk 22:55

And had sat down together ( kai sunkathisantōn ).

Genitive absolute again. Note sun - (together), all had taken seats around the fire.

Robertson: Luk 22:55

Peter sat in the midst of them ( ekathēto ho Petros mesos autōn ).

Imperfect tense, he was sitting, and note mesos , nominative predicate adjective with the genitive, like Joh 1:26, good Greek idiom.

Robertson: Luk 22:56

In the light ( pros to phōs ).

Facing (pros ) the light, for the fire gave light as well as heat. Mar 14:65 has "warming himself in the light,"John (Joh 18:18, Joh 18:25) "warming himself."

Robertson: Luk 22:56

Looking steadfastly ( atenisasa ).

Favourite word in Luke (Luk 4:20, etc.) for gazing steadily at one.

Robertson: Luk 22:56

This man also ( kai houtos ).

As if pointing to Peter and talking about him. The other Gospels (Mar 14:67; Mat 26:69; Joh 18:25) make a direct address to Peter. Both could be true, as she turned to Peter.

Robertson: Luk 22:57

I know him not ( ouk oida auton ).

Just as Jesus had predicted that he would do (Luk 22:34).

Robertson: Luk 22:58

After a little while another ( meta brachu heteros ).

Mat 26:71 makes it after Peter had gone out into the porch and mentions a maid as speaking as does Mar 14:69, while here the "other"(heteros ) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter’ s denial is very blunt, "I am not."

Robertson: Luk 22:59

After the space of about one hour ( diastasēs hōsei hōras mias ).

Genitive absolute with second aorist active participle feminine singular of diistēmi . This classical verb in the N.T. is used only by Luke (Luk 22:59; Luk 24:51; Act 27:28). It means standing in two or apart, about an hour intervening.

Robertson: Luk 22:59

Confidently affirmed ( diischurizeto ).

Imperfect middle, he kept affirming strongly. An old verb (dia , ischurizomai ), to make oneself strong, to make emphatic declaration. In the N.T. only here and Act 12:15.

Robertson: Luk 22:59

For he is a Galilean ( kai gar Galilaios estin ).

Mat 26:73 makes it plain that it was his speech that gave him away, which see note.

Robertson: Luk 22:60

I know not what thou sayest ( ouk oida ho legeis ).

Each denial tangles Peter more and more.

Robertson: Luk 22:60

While he yet spake ( eti lalountos autou ).

Genitive absolute. Peter could hear the crowing all right.

Robertson: Luk 22:61

The Lord turned ( strapheis ho kurios ).

Second aorist passive participle of strephō , coming verb. Graphic picture drawn by Luke alone.

Robertson: Luk 22:61

Looked upon Peter ( eneblepsen tōi Petrōi ).

Ingressive aorist active indicative of enblepō , an old and vivid verb, to glance at.

Robertson: Luk 22:61

Remembered ( hupemnēsthē ).

First aorist passive indicative of hupomimnēskō , common verb to remind one of something (hupo giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter’ s mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.

Robertson: Luk 22:62

And he went out and wept bitterly ( kai exelthōn exō eklausen pikrōs ).

A few old Latin documents omit this verse which is genuine in Mat 26:75. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist (eklausen ), he burst into tears. "Bitter"is a common expression for tears in all languages and in all hearts.

Robertson: Luk 22:63

That held ( hoi sunechontes ).

See note on Luk 8:45; and the note on Luk 19:43 for this verb sunechō . Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin.

Robertson: Luk 22:63

Mocked ( enepaizon ).

Imperfect active, were mocking, inchoative, began to mock, to play like boys.

Robertson: Luk 22:63

And beat him ( derontes ).

Present active participle of derō , to flay, tan, or hide. Literally, "beating."

Robertson: Luk 22:64

Blindfolded ( perikalupsantes ).

First aorist active participle of perikaluptō , old verb, to put a veil around. In the N.T. only here and Mar 14:65. See note on Mark and Mat 26:67. for further discussion.

Robertson: Luk 22:65

Many other things ( hetera polla ).

These are just samples.

Robertson: Luk 22:66

As soon as it was day ( hōs egeneto hēmera ).

Mar 15:1 (Mat 27:1) has "morning."

Robertson: Luk 22:66

The assembly of the people ( to presbuterion tou laou ).

The technical word for "the eldership"(from presbuteros , an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the lxx for the Sanhedrin. In the N.T. occurs only here and Act 22:5 of the Sanhedrin. In 1Ti 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mar 15:1) and all three groups are at this meeting. Luke’ s language (both chief priests and scribes, te ... kai ) seems to apply the word presbuterion to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.

Robertson: Luk 22:66

Into their council ( eis to sunedrion autōn ).

The place of the gathering is not given, but Jesus was led into the council chamber.

Robertson: Luk 22:67

If thou art the Christ ( Ei su ei ho Christos ).

The Messiah, they mean. The condition is the first class, assuming it to be true.

Robertson: Luk 22:67

If I tell you ( Ean humin eipō ).

Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mar 15:1; Mat 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mar 14:64; Mat 26:66).

Robertson: Luk 22:67

Ye will not believe ( ou mē pisteusēte ).

Double negative with the aorist subjunctive, strongest possible negative. So as to Luk 22:68.

Robertson: Luk 22:69

The Son of man ( ho huios tou anthrōpou ).

Jesus really answers their demand about "the Messiah"by asserting that he is "the Son of man"and they so understand him. He makes claims of equality with God also which they take up.

Robertson: Luk 22:70

Art thou the Son of God? ( Su oun ei ho huios tou theou̱ ).

Note how these three epithets are used as practical equivalents. They ask about "the Messiah."Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God).

Robertson: Luk 22:70

Ye say ( Humeis legete ).

Just a Greek idiom for "Yes"(compare "I am"in Mar 14:62 with "Thou has said"in Mat 26:64).

Robertson: Luk 22:71

For we ourselves have heard ( autoi gar ēkousamen ).

They were right if Jesus is not what he claimed to be. They were eternally wrong for he is the Christ, the Son of man, the Son of God. They made their choice and must face Christ as Judge.

Vincent: Luk 22:37

Have an end ( τέλος ἔχει )

The phrase is synonymous with be accomplished (τελεσθῆναι , Rev., fulfilled ) . In classical Greek this latter word is often used of the fulfilment of an oracle: also of things which are settled beyond controversy. The two expressions here give the two meanings. The prophecy is fulfilled; the things concerning me are finally settled.

Vincent: Luk 22:40

The place

See on Gethsemane, Mat 26:36.

Vincent: Luk 22:41

Was withdrawn ( ἀπεσπάσθη )

The Vulgate has avulsus est , " he was torn away," as by an inward urgency. Godet adopts this view, and so, apparently, Wyc., he was taken away. Meyer inclines to it; De Wette decidedly rejects it. Compare Act 21:1.

Vincent: Luk 22:41

Prayed

Imperfect, began to pray .

Vincent: Luk 22:43

There appeared ( ὤφθη )

The word most commonly used in the New Testament of seeing visions. See Mat 17:3; Mar 9:4; Luk 1:11; Luk 22:43; Act 2:17; Act 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luk 1:2; Luk 24:23, etc.

Vincent: Luk 22:43

Strengthening ( ἐνισχύων )

Only here and Act 9:19. See on was not able , Luk 14:30; and cannot, Luk 16:3. Commonly intransitive; to prevail in or among . Used transitively only by Hippocrates and Luke.

Vincent: Luk 22:44

Being in an agony ( γενόμενος ἐν ἀγωνίᾳ )

There is in the aorist participle a suggestion of a growing intensity in the struggle, which is not conveyed by the simple being. Literally, though very awkwardly, it is, having become i n an agony : having progressed from the first prayer ( began to pray, Luk 22:41) into an intense struggle of prayer and sorrow. Wycliffe's rendering hints at this: and he, made in agony, prayed. Agony occurs only here. It is used by medical writers, and the fact of a sweat accompanying an agony is also mentioned by them.

Vincent: Luk 22:44

More earnestly ( ἐκτενέστερον )

See on fervently, 1Pe 1:22.

Vincent: Luk 22:44

Was ( ἐγένετο )

More correctly, as Rev., became. See on γενόμενος , being, above.

Vincent: Luk 22:44

Great drops ( θρόμβοι )

Only here in New Testament: gouts or clots . Very common in medical language. Aristotle mentions a bloody sweat arising from the blood being in poor condition; and Theophrastus mentions a physician who compared a species of sweat to blood.

Vincent: Luk 22:45

For sorrow

The mention of the cause of the drowsiness is characteristic.

Vincent: Luk 22:47

Multitude - one of the twelve

See on Mat 26:47

Vincent: Luk 22:47

To kiss

See on Mat 26:49.

Vincent: Luk 22:50

The servant

See on Mat 26:51.

Vincent: Luk 22:50

His right ear

Lit., his ear, the right one. See on Mat 26:51; and compare Mar 14:47. Both Matthew and Mark use diminutives.

Vincent: Luk 22:51

Suffer ye thus far

This is variously interpreted. I think the text requires that the words should be addressed to the disciples, and taken as the answer to the question, shall we smite, etc. The meaning then is, permit them to go so far as to seize me . The expression thus corresponds with Mat 26:52,

Vincent: Luk 22:51

Ear ( ὠτίου )

This time Luke uses the diminutive. Wyc., little ear.

Vincent: Luk 22:51

Healed

Only Luke records the healing.

Vincent: Luk 22:52

Thief ( λῃστὴν )

See on Mat 26:55; and Luk 10:30; Mar 11:17.

Vincent: Luk 22:55

Kindled ( περιαψάντων )

Lit., kindled all round (περί ): set in full blaze.

Vincent: Luk 22:55

Hall

Or court. See on Mar 14:54.

Vincent: Luk 22:56

By the fire ( πρὸς τὸ φῶς )

See on Mar 14:54.

Vincent: Luk 22:63

Smote ( δέροντες )

Originally to flay ; thence to cudgel . Compare our vulgarism, to tan or hide.

Vincent: Luk 22:66

The elders ( πρεσβυτέριον )

More correctly, the assembly of the elders. So Rev.

Wesley: Luk 22:37

Are now drawing to a period; are upon the point of being accomplished. Isa 53:12.

Wesley: Luk 22:38

Many of Galilee carried them when they travelled, to defend themselves against robbers and assassins, who much infested their roads.

Wesley: Luk 22:38

I did not mean literally, that every one of you must have a sword.

Wesley: Luk 22:39

Mat 26:30.

Wesley: Luk 22:40

The garden of Gethsemane.

Wesley: Luk 22:43

Lest his body should sink and die before the time.

Wesley: Luk 22:44

Probably just now grappling with the powers of darkness: feeling the weight of the wrath of God, and at the same time surrounded with a mighty host of devils, who exercised all their force and malice to persecute and distract his wounded spirit.

Wesley: Luk 22:44

Even with stronger cries and tars: and his sweat - As cold as the weather was, was as it were great drops of blood - Which, by the vehement distress of his soul, were forced out of the pores, in so great a quantity as afterward united in large, thick, grumous drops, and even fell to the ground.

Wesley: Luk 22:48

He whom thou knowest to be the Son of man, the Christ?

Wesley: Luk 22:49

That they were just going to seize him. Mat 26:51; Mar 14:47.

Wesley: Luk 22:51

Suffer me at least to have my hands at liberty thus far, while I do one more act of mercy.

Wesley: Luk 22:52

And all these came of their own accord: the soldiers and servants were sent.

Wesley: Luk 22:53

Before which ye could not take me: and the power of darkness - The time when Satan has power.

Wesley: Luk 22:54

Mat 26:57; Mar 14:53; Joh 18:12.

Wesley: Luk 22:58

Observe here, in order to reconcile the four evangelists, that divers persons concurred in charging Peter with belonging to Christ. The maid that led him in, afterward seeing him at the fire, first put the question to him, and then positively affirmed, that he was with Christ. Another maid accused him to the standers by, and gave occasion to the man here mentioned, to renew the charge against him, which caused the second denial. Others of the company took notice of his being a Galilean, and were seconded by the kinsman of Malchus, who affirmed he had seen him in the garden. And this drew on the third denial.

Wesley: Luk 22:59

So he did not recollect himself in all that time.

Wesley: Luk 22:63

Mat 26:67; Mar 14:65.

Wesley: Luk 22:64

This is placed by St. Matthew and Mark, after the council's condemning him. Probably he was abused in the same manner, both before and after his condemnation.

Wesley: Luk 22:65

The expression is remarkable. They charged him with blasphemy, because he said he was the Son of God: but the evangelist fixes that charge on them, because he really was so.

Wesley: Luk 22:66

Mat 26:63; Mar 14:61.

Wesley: Luk 22:70

Both these, the Son of God, and the Son of man, were known titles of the Messiah; the one taken from his Divine, and the other from his human nature.

JFB: Luk 22:35-38

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

JFB: Luk 22:37

Decreed and written.

JFB: Luk 22:37

Are rapidly drawing to a close.

JFB: Luk 22:38

They thinking He referred to present defense, while His answer showed He meant something else.

JFB: Luk 22:39

(See Joh 18:2).

JFB: Luk 22:40

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

JFB: Luk 22:61

(Also see on Mar 14:72.)

JFB: Luk 22:62

(Also see on Mar 14:72.)

Clarke: Luk 22:37

Must yet be accomplished - Probably meaning that, though this prophecy did refer to some particular matter in the time of the prophet, yet it farther ( ετι ) related to Christ, and could not have its complete accomplishment but in his crucifixion as a criminal

Clarke: Luk 22:37

For the things concerning me have an end - As if he had said, My work is now almost done; yours is only beginning; I am now about to be crucified and numbered with the transgressors; think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with each other. Lightfoot.

Clarke: Luk 22:38

Lord, behold, here are two swords. And he said unto them, It is enough - These words cannot be well understood as being an answer to the supposed command of Christ, for every one who had no sword to go and sell his garment and buy one; for, in this case, they were not enough, or sufficient, as nine of the disciples must be without any instrument of defense; but they may be understood as pointing out the readiness and determination of Peter, and perhaps some others, to defend our Lord: Thou shalt not be treated as a transgressor; here are two swords, and we will fight for thee. In Luk 22:33, Peter had said, he was ready to go with Christ either to prison or death; which showed his strong resolution to stand by and defend his Master, even at the expense of his life. But, alas, he depended too much on himself

It is enough. The meaning probably is, there is enough said on the subject; as immediately after this he entered into his agony

I must here confess that the matter about the swords appear to me very obscure. I am afraid I do not understand it, and I know of none who does. Schoettgen and Lightfoot have said much on the subject; others have endeavored to get rid of the difficulty by translating μαχαιραν a knife, which was necessary on long journeys for providing forage and fuel; as they were to depend wholly on their own industry, under God, for all the necessaries of life, while going through the nations of the earth, preaching the Gospel to Jews and Gentiles. I cannot say which sense the reader should prefer.

Clarke: Luk 22:40

When he was at the place - Viz. Gethsemane. On this agony of our Lord see the notes on Mat 26:36-46 (note).

Clarke: Luk 22:43

There appeared an angel - from heaven - It was as necessary that the fullest evidence should be given, not only of our Lord’ s Divinity, but also of his humanity: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. See at the end of Luk 22:44 (note).

Clarke: Luk 22:44

Prayed more earnestly - With greater emphasis and earnestness than usual, with strong crying and tears, Heb 5:7; the reason given for which is, that he was in an agony. Kypke well observes, Vox αγωνια summum animi angorem et dolorem indicat; et idem est, quod αδημονειν, Mat 26:37; Mar 14:34. "The word αγωνια (agony) points out the utmost anguish and grief of soul, and is of the same import with αδημονειν in Matthew and Mark."See the note on Mat 26:37

Clarke: Luk 22:44

Drops of blood - See the note on Mat 26:38. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood, not that the sweat was blood itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos, fiatque sudor sanguineus . "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 (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind; this sweat was most assuredly produced by a preternatural cause. See at the end of the chapter.

Clarke: Luk 22:48

Betrayest thou the Son of man with a kiss? - Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see Luk 22:3; consequently we can expect nothing from him but what is fell, deceitful, and cruel.

Clarke: Luk 22:50

Cut off his right ear - See the note on Mat 26:51.

Clarke: Luk 22:51

Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, Mat 26:50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. See the objections brought against this interpretation answered by Kypke; and see the examples he produces. However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.

Clarke: Luk 22:53

I was daily with you in the temple - Alluding to the four preceding days, during the whole of which he taught in the temple, see Luk 21:37, and Mat 21:17

Clarke: Luk 22:53

This is your hour, and the power of darkness - That is, the time in which you are permitted to unrein your malice; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair’ s breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory!

Clarke: Luk 22:56

A certain maid beheld him - Or, Attentively beholding him, ατενισασα . And this she did by the help of the light of the fire at which Peter sat.

Clarke: Luk 22:57

And he denied him - See the notes on Mat 26:58, Mat 26:69, etc.

Clarke: Luk 22:61

The Lord turned, and looked upon Peter - See the note on Mat 26:75, where this delicate reproof is particularly noted.

Clarke: Luk 22:62

And Peter went out - The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.

Clarke: Luk 22:63

Mocked him, and smote him - This and the following verses are placed by Matthew and Mark before the relation of Peter’ s denial. For their explanation, see on Mat 26:67, Mat 26:68 (note).

Clarke: Luk 22:68

And if I also ask you - Concerning the Christ, in case ye cannot give me such an answer as may prove I am not the Christ, ye will not let me go; for I know ye are determined to put me to death.

Clarke: Luk 22:69

Hereafter - From this very time, απο του νυν . The kingdom of God is now going to be set up. See the note on Mat 16:27, Mat 16:28.

Clarke: Luk 22:70

Art thou then the Son of God? - They all insisted on an answer to this question, and the high priest particularly put it to him, Mat 26:63.

Clarke: Luk 22:71

We ourselves have heard - We have heard him profess himself the Son of God; he is therefore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and condemn him to death. See the note on Mat 26:66. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him to death. His trial before Pilate is related in the subsequent chapter

On our Lord’ s agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood; and there have been many wild conjectures concerning it. Some think it was occasioned by "the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner."There is something very shocking in this supposition; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refutation of this opinion; for what sort of strength could an angel give Christ against God’ s indignation? Angelic strength could not enable him to bear either the sin of the world or God’ s wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the angel, who must have been sent from God, and sent in love too, is a full proof that God’ s wrath was not poured out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible; and that it was through this apparition that he began to be sore amazed, and very heavy, Mar 14:33; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the second Adam in a garden. St. Luke tells us, Luk 4:13, that when the devil had finished all his temptations, he departed from him for a season: this season in the garden, probably, was the season, or fit opportunity, for him to return - the prince of this world came and found nothing in him, Joh 14:30. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor supposes, assume some horrible shape, in order to appal his mind, and shake his firmness; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see Luk 22:31; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, 2Co 12:7. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot’ s reasonings upon this very difficult subject

Others suppose that, while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a Vision of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits

What renders this circumstance more difficult is, that there is no mention of it in any of the other evangelists: and it is worthy of remark that, among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and fathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God, and that he was bearing in his body the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever well pleased

As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress: this circumstance is the most difficult in the whole relation; but, understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passions the whole account will appear plain and consistent.

Calvin: Luk 22:37

37.That this also which is written must be accomplished in me This adverb also is emphatic; for Christ means, that he had not yet discharged every part of his office, till he had been ranked with ungodly and wicked men, as if he had been one of their class. But that their minds might not be too much disturbed by the baseness of such a transaction, he quotes a prediction of Isaiah, (Isa 53:12) which, it is certain, cannot be explained but as referring to the Messiah. Now since it is there said that he was to be reckoned among transgressors, such a spectacle, however atrocious, ought not to alarm believers, or to alienate them from Christ, who could not have been their Redeemer in any other way than by taking upon himself the shame and disgrace of a wicked man. For nothing is better adapted to remove grounds of offense, when we are alarmed by any strange occurrence, than to acknowledge that it so pleases God, and that whatever takes place by his appointment is not done rashly, or without a good reason; more especially when that which is made evident by the event itself was anciently predicted. Since, then, the disciples ought to expect a Redeemer such as God had formerly promised, and since Isaiah had expressly declared, that in order that he might deliver us from the guilt of offenses the punishment must be laid on him, (Isa 53:5,) this ought to be sufficient for abating the horror of the disciples, and for preventing them from entertaining less esteem for Christ.

For those things which relate to me have an end By these words, immediately added, he means that the prophets spoke nothing in vain. For this Greek phrase, τέλος ἔχει, have an end; means that they are accomplished, or put in effect. Now when every thing that the prophets spoke is verified by the event, it ought rather to contribute to strengthen our faith, than to strike us with alarm or anxiety. But while Christ encourages and comforts the disciples by this single argument, that all the predictions must be accomplished, the very procedure of the divine purpose contains within itself no ordinary ground of confidence, which is, that Christ was subjected to the condemnation which we deserved, and was reconciled among transgressors, that we, who are transgressors, and loaded with crimes, might be presented by him to the Father as righteous. For we are reckoned pure and free from sins before God, because the Lamb, who was pure and free from every blemish, was placed in our room, as we shah have occasion to state again under the next chapter.

Calvin: Luk 22:38

38.Lord, lo, here are two swords It was truly shameful and stupid ignorance, that the disciples, after having been so often informed about bearing the cross, imagine that they must fight with swords of iron. When they say that they have two swords, it is uncertain whether they mean that they are well prepared against their enemies, or complain that they are ill provided with arms. It is evident, at least, that they were so stupid as not to think of a spiritual enemy. As to the inference which the Doctors of Canon Law draw from these words — that their mitered bishops have a double jurisdiction — it is not only an offensive allegory, but a detestable mockery, by which they ridicule the word of God. And it was necessary that the slaves of Antichrist should fall into such madness, of openly trampling under feet, by sacrilegious contempt, the sacred oracles of God.

Calvin: Luk 22:51

Luk 22:51.And having touched his ear, he healed him By his foolish zeal Peter had brought grievous reproach on his Master and his doctrine; and there can be no doubt, that this was a contrivance by which Satan attempted to involve the Gospel in eternal disgrace, as if Christ had kept company with assassins and seditious persons for revolutionary purposes. This, I think, was the reason why Christ healed the wound which Peter had inflicted. But a fearful and amazing stupidity must have seized his adversaries, who were not at all affected by having seen such a miracle. And yet there is the less reason to wonder that they did not see the power of Christ displayed in the person of another, when, after having themselves been laid prostrate by his voice, they still continued to rage, (Joh 18:6.) Such is the spirit of giddiness by which Satan maddens the reprobate, when the Lord has given them over to blindness. Above all, in the person himself who was healed, there is a striking instance of ingratitude; for neither did the divine power of Christ subdue him to repentance for his hardness, nor was he overcome by kindness so as to be changed from an enemy into a disciple. For it is a foolish imagination of the monks that he was also healed in his soul, that the work of Christ might not be left incomplete; as if the goodness of God were not every day poured out on those who are unworthy.

Defender: Luk 22:37

The Lord here quotes Isa 53:12. Until this point, He had merely encountered unbelief and hostility from the ruling establishment. Now, they were determined to have Him executed as a common criminal, not knowing they would actually be fulfilling a key Messianic prophecy. He was numbered with the criminals that we might be numbered with the saints (Rev 5:9-12)."

Defender: Luk 22:38

One of the disciples (probably Peter), misunderstood what Jesus said, thinking He was telling them they would have to defend Him that very night. The Lord simply told them, in effect, to quit talking about it, knowing they would not really understand until later."

Defender: Luk 22:43

Jesus was enduring the testing in the garden only as a man, not calling on His own divine nature, and it was appropriate that the Father would send an angel to encourage Him for the ordeal ahead. Only Luke mentions this incident.

Defender: Luk 22:43

Luke is also the only gospel writer to mention the bloody sweat, possibly because of his interest as a physician in this rare physiological phenomenon, which spoke eloquently of the intense spiritual agony Jesus was suffering as He faced the terrible trauma of being made sin and having the Father forsake Him, thus enduring hell itself for lost sinners."

Defender: Luk 22:53

This was not only the hour for which Christ's human enemies had been planning, but also the hour of Satan and all his dark powers. At the same time, it was also the hour for which Christ had come into the world (Joh 12:27), when by His being made sin and dying for sin He would once for all defeat Satan and take away the sin of the world (Joh 1:29)."

Defender: Luk 22:61

Peter had forgotten his confident boast of just a few hours earlier (Luk 22:33), and Jesus' prediction of his denial (Luk 22:34). It only took one look from Christ, however, and he remembered."

Defender: Luk 22:62

In spite of Satan's sifting of Peter (Luk 22:31), Jesus had promised that Peter's faith would not fail and he would be converted ("turned around"). Peter's bitter weeping when Jesus looked at him, showed that his restoration was beginning."

TSK: Luk 22:37

this : Luk 22:22, Luk 18:31, Luk 24:44-46; Mat 26:54-56; Joh 10:35, Joh 19:28-30; Act 13:27-29

And he : Luk 23:32; Isa 53:12; Mar 15:27, Mar 15:28; 2Co 5:21; Gal 3:13

TSK: Luk 22:38

It : Mat 26:52-54; Joh 18:36; 2Co 10:3, 2Co 10:4; Eph 6:10-18; 1Th 5:8; 1Pe 5:9

TSK: Luk 22:39

he came : Mat 26:36-38; Mar 14:32-34; Joh 18:1, Joh 18:2

as : Luk 21:37; Mar 11:11, Mar 11:19, Mar 13:3

TSK: Luk 22:40

Pray : Luk 22:46, Luk 11:4; 1Ch 4:10; Psa 17:5, Psa 19:13, Psa 119:116, Psa 119:117, Psa 119:133; Pro 30:8, Pro 30:9; Mat 6:13, Mat 26:41; Mar 14:38; 2Co 12:7-10; Eph 6:18, Eph 6:19; 1Pe 4:7, 1Pe 5:8, 1Pe 5:9; Rev 3:10

TSK: Luk 22:41

and kneeled : Mat 26:39; Mar 14:35

TSK: Luk 22:42

Father : Mat 26:42, Mat 26:44; Mar 14:36; Joh 12:27, Joh 12:28

willing, remove : Gr. willing to remove

cup : Luk 22:17-20; Isa 51:17, Isa 51:22; Jer 25:15; Mat 20:22; Joh 18:11

not : Psa 40:8; Joh 4:34, Joh 5:30, Joh 6:38; Heb 10:7-10

TSK: Luk 22:43

an : Luk 4:10,Luk 4:11; Psa 91:11, Psa 91:12; Mat 4:6, Mat 4:11, Mat 26:53; 1Ti 3:16; Heb 1:6, Heb 1:14

strengthening : Luk 22:32; Deu 3:28; Job 4:3, Job 4:4; Dan 10:16-19, Dan 11:1; Act 18:23; Heb 2:17

TSK: Luk 22:44

being : Gen 32:24-28; Psa 22:1, Psa 22:2, Psa 22:12-21, Psa 40:1-3, Psa 69:14-18, 88:1-18, Psa 130:1, Psa 130:2; Psa 143:6, Psa 143:7; Lam 1:12, Lam 3:53-56; Jon 2:2, Jon 2:3; Joh 12:27; Heb 5:7

his : Isa 53:10; Lam 1:12; Rom 8:32

TSK: Luk 22:45

sleeping : Mat 26:40,Mat 26:43; Mar 14:37, Mar 14:40,Mar 14:41

TSK: Luk 22:46

Why sleep ye : Luk 22:40, Luk 21:34-36; Pro 6:4-11; Jon 1:6

TSK: Luk 22:47

while : Mat 26:45-47; Mar 14:41-43; Joh 18:2-9

Judas : Luk 22:3-6; Mat 26:14-16, Mat 26:47; Mar 14:10,Mar 14:43; Act 1:16-18

TSK: Luk 22:48

betrayest : 2Sa 20:9, 2Sa 20:10; Psa 55:21; Pro 27:6; Mat 26:48-50; Mar 14:44-46

TSK: Luk 22:50

Mat 26:51-54; Mar 14:47; Joh 18:10,Joh 18:11; Rom 12:19; 2Co 10:4

TSK: Luk 22:51

Suffer : Joh 17:12, Joh 18:8, Joh 18:9

And he : Rom 12:21; 2Co 10:1; 1Pe 2:21-23

TSK: Luk 22:52

Jesus : Mat 26:55; Mar 14:48, Mar 14:49

captains : Luk 22:4; 2Ki 11:15; Joh 17:12; Act 5:26

TSK: Luk 22:53

I was : Luk 21:37, Luk 21:38; Mat 21:12-15, Mat 21:23, Mat 21:45, Mat 21:46; Joh 7:25, Joh 7:26, Joh 7:30,Joh 7:45

but : Jdg 16:21-30; Job 20:5; Joh 12:27, Joh 16:20-22

the power : Joh 14:30; Act 26:18; 2Co 4:3-6; Eph 6:12; Col 1:13; Rev 12:9-12

TSK: Luk 22:54

took : Our blessed Lord before his death passed another examination. One was before the Jewish Sanhedrim, whose proper province it was to try such as were accused as false prophets or blasphemers. This was a kind of ecclesiastical court. The other, with which the next chapter opens, was before Pilate, the Roman governor of Judea at that time; he principally took cognizance of criminal things, such especially as concerned the peace of the country, considered as part of the Roman empire. Mat 26:57, Mat 26:58; Mar 14:53, Mar 14:54; Joh 18:12-17, Joh 18:24

And Peter : Luk 22:33, Luk 22:34; 2Ch 32:31

TSK: Luk 22:55

had : Luk 22:44; Mat 26:69; Mar 14:66; Joh 18:17, Joh 18:18

Peter : Psa 1:1, Psa 26:4, Psa 26:5, Psa 28:3; Pro 9:6, Pro 13:20; 1Co 15:33; 2Co 6:15-17

TSK: Luk 22:56

a certain maid : Mat 26:69; Mar 14:6, Mar 14:17, Mar 14:66-68; Joh 18:17

TSK: Luk 22:57

he denied : Luk 22:33, Luk 22:34, Luk 12:9; Mat 10:33, Mat 26:70; Joh 18:25, Joh 18:27; Act 3:13, Act 3:14, Act 3:19; 2Ti 2:10-12; 1Jo 1:9

TSK: Luk 22:58

another : A maid challenged Peter in the second instance, according to Matthew and Mark; yet here it is said ετερος [Strong’ s G2087], another (man) and he also answers to a man. But ετερος [Strong’ s G2087], as Wetstein shows, may be, and is in innumerable instances applied to a female; and Matthew says, ""she said to them that were there,""and Mark, ""she began to say to them that stood by.""So that the maid gave the information to those around her, and some man charged Peter with it. Probably several joined in the accusation, though he answered to an individual, for John says, ""They said unto him,""etc. Mat 26:71, Mat 26:72; Mar 14:69, Mar 14:70; Joh 18:25

TSK: Luk 22:59

confidently : Mat 26:73, Mat 26:74; Mar 14:69, Mar 14:70; Joh 18:26, Joh 18:27

TSK: Luk 22:60

the cock : Luk 22:34; Mat 26:74, Mat 26:75; Mar 14:71, Mar 14:72; Joh 18:27

TSK: Luk 22:61

turned : Luk 10:41; Mar 5:30

looked : Job 33:27; Isa 57:15-18; Jer 31:18-20; Hos 11:8; Act 5:31

And Peter : Eze 16:63, Eze 36:31, Eze 36:32; Eph 2:11; Rev 2:5

Before : Luk 22:34; Mat 26:34, Mat 26:75; Joh 13:38

TSK: Luk 22:62

and wept : Psa 38:18, Psa 126:5, Psa 126:6, Psa 130:1-4, Psa 143:1-4; Jer 31:18; Eze 7:16; Zec 12:10; Mat 5:4, Mat 26:75; Mar 14:72; 1Co 10:12; 2Co 7:9-11

TSK: Luk 22:63

the men : Mat 26:59-68; Mar 14:55-65; Joh 18:22

mocked : Job 16:9, Job 16:10, Job 30:9-14; Psa 22:6, Psa 22:7, Psa 22:13, Psa 35:15, Psa 35:16, Psa 35:25, Psa 69:7-12; Isa 49:7; Isa 50:6, Isa 50:7, Isa 52:14, Isa 53:3; Mic 5:1; Mat 27:28-31, Mat 27:39-44; Mar 15:16-20; Mar 15:27-32; Heb 12:2; 1Pe 2:23

TSK: Luk 22:64

blindfolded : Jdg 16:21, Jdg 16:25

TSK: Luk 22:65

blasphemously : Luk 12:10; Mat 12:31, Mat 12:32; Act 26:11; 1Ti 1:13, 1Ti 1:14

TSK: Luk 22:66

as soon : Mat 27:1; Mar 15:1

elders : Psa 2:1-3; Act 4:25-28, Act 22:5

TSK: Luk 22:67

Art : Mat 11:3-5, Mat 26:63-68; Mar 14:61-66; Joh 10:24

If : Luk 16:31; Joh 5:39-47, Joh 8:43-45, Joh 9:27, Joh 9:28, Joh 10:25, Joh 10:26, Joh 12:37-43

TSK: Luk 22:68

Luk 20:3-7, Luk 20:41-44

TSK: Luk 22:69

shall : Mat 26:64; Mar 14:62

on : Psa 110:1; Dan 7:13, Dan 7:14; Mat 22:44; Mar 16:19; Act 2:34-36, Act 7:55, Act 7:56; Rom 8:34; Eph 1:20-23, Eph 4:8-10; Col 3:1; Heb 1:3, Heb 8:1, Heb 12:2; 1Pe 3:22; Rev 3:21, Rev 22:1

TSK: Luk 22:70

the Son : Luk 4:41; Psa 2:7, Psa 2:12; Mat 3:17, Mat 27:43, Mat 27:54; Joh 1:34, Joh 1:49, Joh 10:30,Joh 10:36, Joh 19:7

Ye say : Luk 23:3; Mat 26:64; Mar 14:62, Mar 15:2; Joh 18:37

TSK: Luk 22:71

Mat 26:65, Mat 26:66; Mar 14:63, Mar 14:64

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 22:37

This that is written - See the notes at Isa 53:12.

Was reckoned among the transgressors - Not reckoned as a transgressor, but "among or with"them - that is, he was treated as transgressors are. He was put to death in their company, and as he "would have been"if he had been a transgressor. He was innocent, holy, harmless, and undefiled, Heb 7:26. God knew this always, and could not "think"of him, or make him "to be"otherwise than he was; yet it pleased him to bruise him, and to give him into the hands of people who did reckon him as a transgressor, and who treated him accordingly.

Have an end - This may either mean, "shall be surely accomplished,"or "they are about to be fulfilled,"or "are now fulfilled."The former is probably the meaning, denoting that "every"prophecy in regard to him would certainly be accomplished.

Barnes: Luk 22:38

Are two swords - The Galileans, it is said, often went armed. The Essenes did so also. The reason was that the country was full of robbers and wild beasts, and it was necessary to carry, in their travels, some means of defense. It seems that the disciples followed the customs of the country, and had with them some means of defense, though they had but two swords among the twelve.

It is enough - It is difficult to understand this. Some suppose that it is spoken "ironically;"as if he had said, "You are bravely armed indeed, with two swords among twelve men, and to meet such a host!"Others, that he meant to reprove them for understanding him "literally,"as if he meant that they were then to procure swords for "immediate"battle. As if he had said, "This is absurd, or a perversion of my meaning. I did not intend this, but merely to foretell you of impending dangers after my death."It is to be observed that he did not say "the two swords are enough,"but "it is enough;"perhaps meaning simply, enough has been said. Other matters press on, and you will yet understand what I mean.

Barnes: Luk 22:39-46

See the Mat. 26:30-46 notes; Mark 14:26-42 notes.

Luk 22:43

Strengthening him - His human nature, to sustain the great burden that was upon his soul. Some have supposed from this that he was not divine as well as human; for if he was "God,"how could an angel give any strength or comfort? and why did not the divine nature "alone"sustain the human? But the fact that he was "divine"does not affect the case at all. It might be asked with the same propriety, If he was, as all admit, the friend of God, and beloved of God, and holy, why, if he was a mere man, did not "God"sustain him alone, without an angel’ s intervening? But the objection in neither case would have any force. The "man, Christ Jesus,"was suffering. His human nature was in agony, and it is the "manner"of God to sustain the afflicted by the intervention of others; nor was there any more "unfitness"in sustaining the human nature of his Son in this manner than any other sufferer.

Luk 22:44

In an agony - See this verse explained in the notes at Mat 26:42-44.

Luk 22:45

Sleeping for sorrow - On account of the greatness of their sorrow. See the notes at Mat 26:40.

Barnes: Luk 22:47-53

See this explained in Mat 26:48-56.

Luk 22:48

Betrayest thou the Son of man with a kiss? - By the "Son of man"was evidently meant "the Messiah."Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. By that slight artifice Judas thought to conceal his base purpose. Jesus with severity reproaches him for it. Every word is emphatic. "Betrayest"thou - dost thou violate all thy obligations of fidelity, and deliver thy Master up to death? Betrayest "thou"- thou, so long with him, so much favored, so sure that this is the Messiah? Betrayest thou "the Son of man"- the Messiah, the hope of the nations, the desire of all people, the world’ s Redeemer? Betrayest thou the Son of man "with a kiss"- the sign of friendship and affection employed in a base and wicked purpose, intending to add deceit, disguise, and the prostitution of a mark of affection to the "crime of treason?"Every word of this must have gone to the very soul of Judas. Perhaps few reproofs of crime more resemble the awful searchings of the souls of the wicked in the day of judgment.

Barnes: Luk 22:54-62

See the notes at Mat. 26:57-75.

Barnes: Luk 22:63-71

See the notes at Mat 26:57-68.

Poole: Luk 22:35-38

Ver. 35-38. Those who interpret Luk 22:35,36 , as a precept of our Saviour’ s imposing a duty upon his disciples, or a counsel concerning the proviting arms which they might use for the protection and defence of themselves, will not only find a difficulty to reconcile their notion of it to several other precepts, and the will of God declared by the apostles’ practice, who never went about by force and arms to defend themselves in the first plantation and propagation of the gospel; but also to reconcile it to the last words of our Saviour, who said, when his disciples told him they had two swords, It is enough; which he would never have said, if he had intended any such thing; for two swords was much too little to have conquered that multitude of adversaries which the disciples of Christ were to meet with. Our Saviour doth doubtless speak in a figure, and all that he intends amounts but to this: Hitherto I have been with you, and you have had my special protection; though you went out without a purse or a scrip, yet you have wanted nothing; though you went without a sword, yet none did you any harm. But the time is now come, when the posture of your affairs will be much altered; your friends will be few, your enemies many, therefore you stand concerned to make as good preparation as you can do in those things that are consistent with the general precepts that I have given you. The tragedy will begin with me; for what is written of me must now be accomplished, Isa 53:12 , He was numbered with the transgressors. I must be brought before magistrates as a common malefactor, and hanged on a cross between two thieves. And

the things concerning me shall shortly have an end: you will next come upon the stage, and therefore prepare what in you lieth for the performance of your part.

Poole: Luk 22:39

Both Matthew and Mark say, he went to a place called Gethsemane; but that makes no difference, for whether Gethsemane signifieth a village, or a garden, or a valley, all agree it was at the foot of the mount of Olives. It was a place to which our Saviour had used to go ever since he came to Jerusalem, and lay in his way to Bethany. He went thither to pray, and his disciples followed him.

Poole: Luk 22:40

When he came to the mount of Olives, he first setteth his disciples to that work, which at this day was proper for them.

Pray that ye enter not into temptation that, if it be the will of God, you may be delivered from such an hour of trial as I am entering into; or, at least, that you may not be overcome by it. That my trials which you will presently be witnesses unto, and your own which you shall hereafter meet with, may have no power upon you to withdraw you from your work in the publication or profession of my gospel. The other two evangelists make mention of our Saviour’ s taking Peter, and James, and John with him, yet more privately. Luke mentions not that, but goeth on.

Poole: Luk 22:41

Whether from the eight, or from Peter, James, and John also, the evangelist doth not tell us; but some are of opinion, that he took the three disciples along to join with him in prayer, from whom some account might be given of the substance of his prayer, which followeth. I rather think he was alone.

Poole: Luk 22:42

We have a larger account given us of our Saviour’ s prayer, See Poole on "Mat 26:39" , and following verses to Mat 26:46 . See Poole on "Mar 14:35" , and following verses to Mar 14:42 .

Poole: Luk 22:43-44

Ver. 43,44. We have formerly opened these verses in Mat 26:44-46 , where we took them in, as being a part of the history of our Saviour’ s praying before his passion.

Poole: Luk 22:45-46

Ver. 45,46. The relations which Matthew and Mark give us are both more particular than that given us by Luke, to which we refer the reader. Luke speaketh but of his praying once; Matthew saith he prayed thrice. Luke mentions nothing of his withdrawing with Peter, James, and John from the other eight; Matthew and Mark both mention it. Luke maketh mention of an angel’ s appearing to him, of the agony in which he was, and his sweating drops as it were of blood; which neither Matthew nor Mark take notice of: yet we must not think, that either any one of the evangelists, or all of them together, give a perfect account of all the words our Saviour used in these prayers, only they tell us the sum of them in different words; but See Poole on "Mat 26:40" , and following verses to Mat 26:41 . See Poole on "Mar 14:37" , and following verses to Mar 14:38 , where we have fully considered whatsoever is said by any of the evangelists upon this argument.

Poole: Luk 22:47-48

Ver. 47,48. See Poole on "Mat 26:47" , and following verses to Mat 26:49 . See Poole on "Mar 14:43" , and following verses to Mar 14:45 .

Poole: Luk 22:49-51

Ver. 49-51. No other evangelist but John hath this passage perfect. What he hath we have opened in our notes on Mat 26:51,52 , because it tendeth to complete that part of the history there discoursed, concerning Christ’ s being apprehended. John relates it with more circumstances, telling us that it was Peter who drew the sword, and that his name whose ear was cut off was Malchus, and relates some further words used by our Saviour to Peter, which we shall further consider in their places. This rash act of Peter might have cost him dear, for it made a kinsman of Malchus take such notice of him, as he was very near being accused by him, Joh 18:26 . Swords are dangerous things for us to use, until God puts them into our hands. Peter ought not only to have asked his Master if he should smite with the sword, but also to have staid his hand till Christ had given him an answer.

Poole: Luk 22:52-53

Ver. 52,53. See Poole on "Mat 26:55" . See Poole on "Mar 14:48" . See Poole on "Mar 14:49" . It speaketh a great degree of rage and malice against our Saviour, that so great men, as the chief of the priests and the elders, should come out at midnight, in the company of the officers and soldiers, to apprehend Christ. From these verses it appeareth that some of them were there in the height of their zeal.

Poole: Luk 22:54-62

Ver. 54-62. The whole history of Peter’ s denial of his Master, and of his repentance. See Poole on "Mat 26:69" , and following verses to Mat 26:75 , where we have opened what passages relating to it are in Mark or this evangelist.

Poole: Luk 22:63-65

Ver. 63-65. Concerning these abuses offered to our Saviour. See Poole on "Mat 26:67" . See Poole on "Mat 26:68" . See Poole on "Mar 14:65" .

Poole: Luk 22:66-71

Ver. 66-71. Our blessed Lord before his death passed two trials or examinations. The one before the Jewish sanhedrim, whose proper province it was to try such as were accused as false prophets, or blasphemers. This was a kind of ecclesiastical court. The high priest was the chief judge in it, and we are told that they used to sit in his palace. The other was before Pilate, the Roman governor of Judea at that time; he principally took cognizance of criminal things, such especially as concerned the peace of the country, considered as a part of the Roman empire. These verses give an account only of the former. Blasphemy was the crime they charged upon him. We cannot from any one evangelist have a full account of either of them.

See Poole on "Mat 26:57" and following verses to Mat 26:68 , when have fully considered what all the evangelists say.

Lightfoot: Luk 22:37

For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.   

[For the things concerning me have an end.] That is, "My business is done, yours is but beginning. While I was present, the children of the bridechamber had no reason to weep; but when I am taken away, and numbered amongst the transgressors, think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with one another."

Lightfoot: Luk 22:43

And there appeared an angel unto him from heaven, strengthening him.   

[An angel strengthening him.] I. In his temptations in the wilderness there was no angel by him; for St. Matthew saith, Mat 4:11, "Then the devil leaveth him, and, behold, angels came and ministered unto him": that is, not till the devil had first left him. But in the midst of this trial there was an 'angel strengthening him': and why so? By reason of his agony, you will say, and that very truly: but whence arose this agony? And of what kind was it? It was occasioned (you will say) from a sense of divine indignation and wrath. This dare not I say or imagine, that God was angry or conceived any indignation against him at all. And if the anguish and agony of his mind was the result of the divine wrath pressing in upon him, I do not see what kind of comfort an angel could minister against the wrath of God. It is rather an argument God was not angry with him, when he sent an angel to comfort him.  

II. It is not to be doubted, but that Christ was now wrestling with a furious enraged devil; yea, a devil loosed from his chain, and permitted, without any check or restraint from divine providence, to exert all his force and rage against him: which was permitted by God, not from any displeasure against his Son, but that even human nature might, by this her combatant, get a conquest over this insulting enemy. For it had been a small thing to have vanquished the devil by mere divine power.  

III. However therefore it is not here related in express terms, yet could I easily persuade myself, that the devil might at this time appear to our Saviour in some visible shape. When he tempted him in the wilderness, he put on the disguise of some good angel, or rather some kind of resemblance of the Holy Ghost. But in this last temptation he puts on himself, and appears in his own colours; viz. in some direful formidable figure, on purpose to terrify our Lord. And from thence it was that he began to be sore amazed, and to be very heavy; Mar 14:33; and here to be in an agony. Nor do I rashly, and without any ground, suppose this, but upon these reasons:  

I. Whereas that old dragon assaulted the first Adam in a garden in a visible shape; it is not absurd to imagine, he did so now to the second Adam, in a garden, in a visible shape.  

II. This our evangelist tells us concerning his temptation in the wilderness, that "when the devil had ended all the temptation, he departed from him, for a season." Here he takes the season to return; and I see no reason why he should not at this time, as well as in the wilderness, assume some visible shape. Then, indeed, he addressed himself in a charming and grateful shape, to have enticed and deceived him; but now in a frightful and horrid one, to have amazed and terrified him. He had already experienced how vain a thing it was to go about to cheat and allure him: what remained therefore but to shake his mind (if possible) with fright and terror?  

III. For when he had no greater invention in his whole storehouse, by which he could distress and shake the minds of mortals, than the horrid apparition of himself, none will conceive he would neglect this engine, that if it could be, he might disturb his soul through his eye. That, therefore, which the Jews feign or dream about Solomon, that he saw the angel of death (that is, the devil) gnashing his teeth, and that a disciple of Rabbi did so too, I suppose acted in good earnest here; namely, that Christ saw the devil, that old dragon, gaping at him with all horror he could put on. And in this sense would I understand that of the "messenger of Satan buffeting the apostle": viz. that the devil did appear visibly to him in some frightful shape, to afflict and terrify him. And perhaps that vehement desire he had to sift the disciples (Luk 22:31) respects this same thing, namely, that he might be permitted to assault them with such kind of affrightments.

Lightfoot: Luk 22:44

And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.   

[His sweat was as it were great drops of blood.] Diodorus Siculus, speaking of a country where Alexander the Great had to do with Porus, hath this passage; "There are serpents there which, by their bites would occasion most bitter deaths: they are horrible pains that afflict any that are struck by them, and an issue of sweat, like blood, seizeth them." I would ascribe this bloody sweat of our Saviour to the bite of that old serpent, rather than to the apprehension of divine wrath.

Lightfoot: Luk 22:47

And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.   

[To kiss him.] Our Saviour had to do with a frightful and terrifying devil; but this traitor seems possessed with a tame and gentle one. He converses with the apostles, and there is no token of a devil dwelling in him. He is present at the Passover, at the eucharist, and the very lips of Christ, and still no sign of Satan being his inmate. But when once the devil hath done his work by thee, then, Judas, take heed of thy devil.  

As to this treacherous contrivance of Judas, let us frame the most gentle opinion of it that the matter can bear: for instance, that he might perhaps think with himself, that it was not possible for Christ to be apprehended by the Jews, having already seen him working such stupendous miracles, and more than once strangely delivering himself from them: and grant further, that when he said to them, "Whomsoever I shall kiss; that is he, lay hold of him," he said it scoffingly, as believing they could not be able to lay hold on him: grant we, in a word, that when he saw him condemned, he repented himself, having never suspected that matters would have gone so far, presuming that Christ would easily have made his escape from them, and himself should have got thirty pieces of silver by the bargain: let us grant, I say, that this was his contrivance, and colour it over with as plausible excuses as we can; yet certainly was there never any thing so impiously done by mortal man, than for him thus to play with the Holy of Holies, and endeavour to make merchandise of the Son of God. However, I suspect much worse things hatched in the breast of this traitor: viz. that Christ did really not please him; and, with the great chiefs of that nation, though he supposed him the true Messiah, yet not such a one as answered their carnal expectation.  

The Rabbins distinguish between lawful kisses and kisses of folly; saying, that "all kisses are kisses of folly excepting three": which they there reckon up. But what kind of kiss was this? a kiss of folly? Alas! it is too low and dwarfish a term for this gigantic monster.

Lightfoot: Luk 22:53

When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.   

[This is your hour, and the power of darkness.] The serpent himself is now come in Judas; and the seed of the serpent was that rout that came with him, to whom it was fatal to bruise the heel of the Messiah; and now was the hour for that wickedness. It was anciently foretold and predetermined, both as to the thing itself and the instruments; and now all fences lie open, and you may do what you please. The chains of the devil himself are now loosed; and it is permitted to him, without the least check or restraint of Divine Providence, to exert all his furies at pleasure; for now is the power of darkness.  

Darkness; is the devil among the allegorists. "It is said, On the first day of the creation, the angel of death [i.e. the devil] was created, according as it is written, There was darkness upon the face of the deep; that is, the angel of death, who darkeneth the eyes of men."

PBC: Luk 22:42

The human Will, and the divine Will of our Saviour are, and eternally will be distinct; but his Will as Man is in absolute Subjection to, and in all Instances, acts under the Direction of his divine Will. And, therefore, it is not possible that he should ever know Sin. Moral evil can never take place in a Nature which is ineffably united with the Person of the Son of God.

But, since the human Nature of Christ is the Workmanship of the Holy Spirit, and is replenished with all his supernatural Gifts and Graces, and also is in Union with the eternal Son of God, and therefore, his human Will acts in all Things under the Direction of his divine Will; it is absolutely impossible that his human Will, at any Time, or in any instance, should make an unfit and unwise Choice. The supernatural production of our Lord, by the Power of the Holy Spirit, is a clear Proof of the Purity of his Nature, in his Formation. And the super-addition of his Gifts and Graces, and the Subsistence of that holy Nature, in the Person of the Son of God, certainly raise it above a Possibility of Defilement and unfit Acting, for evermore.

John Brine

PBC: Luk 22:61

See PB: Ps 32:3 

Haydock: Luk 22:38

Behold here are two swords, &c. The disciples not understanding the hidden meaning of the words in the preceding verse, and thinking they should have need of swords against the attack of the traitor Judas, say, behold here two swords. (St. Cyril) ---

But if he had wished them to rely upon human aid, not even a hundred swords would have sufficed; but, if the power of man was unnecessary in their regard, even two swords are sufficient, and more than are wanted. (St. John Chrysostom) ---

Even two swords are sufficient testimony of our Saviour's having suffered spontaneously. One to shew that the apostles had courage to contend for their Master, and that their Lord had the power of healing the servant, Malchus, who was maimed; the other, which was not drawn from its scabbard, shews that the apostles were withheld from doing in his defence as much as they could have done. (Ven. Bede)

Haydock: Luk 22:43

An angel ... strengthening him. Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matthew iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions. ---

In an agony. This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to undergo. (Witham)

Haydock: Luk 22:44

And his sweat became as drops of blood, &c. This has sometimes happened, though in a lesser degree, to persons under extraordinary grief, if we believe Aristotle, lib. iii. Animanium, chap. xix. p. 891, and lib. de part. Animalium, chap. v. p. 1156. Ed. Aureliæ Allobr. an 1607. ---

This passage of Christ's bloody sweat, and of the apparition of the angel, was heretofore wanting in divers both Greek and Latin copies; as appears by St. Jerome, (lib. ii. cont. Pelagianos. tom. iv, part 2, p. 521) and by St. Hilary, lib. x. de Trin. p. 1062. Nov. Ed. It seems to have been left out by ignorant transcribers, who thought it not consistent with the dignity of Christ. But we find it in the above-said place, in St. Jerome, in St. John Chrysostom (hom. lxxxiv. in Matt.), in St. Augustine (in Psalm cxl. tom. iv, p. 1564, and in Psalm xciii, p. 1013.) in St. Epiphanius in Ancorato, p. 36, Ed. Petav. (Witham)

Gill: Luk 22:37

For I say unto you, that this that is written,.... In Isa 53:12

must yet be accomplished; it having not been as yet; at least not so perfectly fulfilled:

and he was reckoned among the transgressors. The Syriac and Arabic versions read in the first person, "and I shall be reckoned", &c. and so the Persic version, "that I may be numbered", &c. and the Ethiopic renders it, "and the Lord Jesus is numbered with sinners"; neither right: for the words are a proper citation from Isa 53:12 which, as the whole prophecy belongs to the Messiah, was fulfilled in Jesus; who, though he was no transgressor, yet being in the likeness of sinful flesh, and dwelling among, and conversing with sinners, was traduced as one, and was joined with Barabbas, a murderer, a thief, and a robber, and put up with him for the people to choose which of the two they would have released; and was at last crucified between two thieves; and more than this, being in the legal place, and stead of his people, and having their sins laid upon him, and imputed to him, he was made and accounted, by imputation, not only a sinner, but sin itself; and as such, was considered in the eye of the law, and by the justice of God, and was treated accordingly; See Gill on Mar 15:28.

for the things concerning me have an end. The Syriac version renders it, "all of them"; or "the whole of it", as the Ethiopic version; all that were concerning him; all the counsels, purposes, and decrees of God, relating to his sufferings and death; to the manner in which his death was brought about, by one of his disciples betraying him; to the several indignities he should be used with, by Herod, Pontius Pilate, the Jews, and Roman soldiers; and to his death itself; all which were by the determinate counsel, and foreknowledge of God, and now were about to have, and quickly had their fulfilling end; as also all his own covenant engagements and agreements he entered into with his Father, to bear the sins of many, to make his soul an offering for sin, to be numbered with transgressors, and pour out his soul unto death; and likewise all the types and shadows of the law, all sacrifices in general, and the daily sacrifice in particular, with the passover, brazen serpent, and other things, even the whole law, both moral and ceremonial, had their full and final accomplishment in him; together with all the prophecies of the Old Testament relating to this matter, particularly Gen 3:15.

Gill: Luk 22:38

And they said, Lord, behold here are two swords,.... That is, the disciples said so, as the Persic version expresses it; for they understood Christ's words literally; and two swords being among them, and which they might bring with them from Galilee, to defend themselves from thieves, and robbers, which infested the roads between that country and Jerusalem; and one of these, as appears afterwards, belonged to Peter; they mention them with a desire of knowing they were sufficient, or whether they must provide themselves with more:

and he said unto them, it is enough; or, "they are sufficient", as the Syriac, Arabic, and Ethiopic versions render it; which must be understood either ironically; yes, two swords, to be sure, are sufficient for eleven men, and against many and powerful enemies: or his meaning is, they were sufficient to answer his purpose, and be an emblem of what he designed by the sword: or this was a short way of speaking, suggesting their stupidity and ignorance: it is enough, it is very well, I perceive you do not understand my meaning, and I shall say no more at present.

Gill: Luk 22:39

And he came out,.... That is, "Christ", as the Persic version; or the "Lord Jesus", as the Ethiopic version expresses; he came out of the guestchamber, or upper room, and out of the house where he had been keeping the passover with his disciples; and he came out of the city of Jerusalem, to begin his sorrows and sufferings without the camp, where he was to end them:

and went, as he was wont, to the Mount of Olives. This had been his practice and custom for several nights past, as appears from Luk 21:37. Hence Judas knew the place he now went to, and could direct the soldiers and officers where to go, and apprehend him; and this shows the willingness of Christ to be taken, in order to suffer and die; otherwise he would have gone to another place, and not this. The Ethiopic version adds, "to pray", as he did; and, as very likely he was used; for he would sometimes continue a whole night in prayer on a mountain; see Luk 6:12

and his disciples also followed him; eleven of them, for Judas was now gone to the chief priests to inform them where Christ was going, that they might seize him: but the other disciples followed him, which was so ordered, that they might be witnesses of his sorrows and agonies in the garden, and of his being betrayed by Judas, and apprehended by the Jews; though upon this they forsook him and fled.

Gill: Luk 22:40

And when he was at the place,.... In the garden, at Gethsemane, which was at the foot of the Mount of Olives;

he said unto them; to the disciples, as the Persic version reads;

pray that ye enter not into temptation. This, according to the Evangelists Matthew and Mark, was said to them after he had prayed the first time, and returned to the disciples, and found them sleeping; See Gill on Mat 26:41.

Gill: Luk 22:41

And he was withdrawn from them,.... That is, from the three disciples, Peter, James, and John, whom he took along with him, leaving the rest at some further distance; and from these he removed,

about a stone's cast; fifty, or sixty feet from the place where they were:

and kneeled down and prayed; the following prayer.

Gill: Luk 22:42

Saying, Father, if thou be willing,.... If it be consistent with thy will of saving sinners, and which thou hast declared to me, and I have undertook to perform: the other evangelists say, "if it be possible"; See Gill on Mat 26:39.

remove this cup from me; meaning, either his present sorrows and distress, or his approaching sufferings and death, which he had in view, or both:

nevertheless not my will; as man, for Christ had an human will distinct from, though not contrary to his divine will:

but thine be done; which Christ undertook, and came into this world to do; and it was his meat and drink to do it, and was the same with his own will, as the Son of God; See Gill on Mat 26:39, and See Gill on Mat 26:42.

Gill: Luk 22:43

And there appeared an angel unto him from heaven,.... Whether this was Michael the archangel, as some have conjectured, or Gabriel, or what particular angel, is not for us to know, nor is it of any importance: it is certain, it was a good angel: "an angel of God", as the Ethiopic version reads; since he came from heaven, and was one of the angels of heaven, sent by God on this occasion; and it is clear also, that he was in a visible form, and was seen by Christ, since he is said to appear to him:

strengthening him; under his present distress, against the terrors of Satan, and the fears of death, by assuring him of the divine favour, as man, and of the fulfilment of the promises to him to stand by him, assist, strengthen, and carry him through what was before him; and by observing to him the glory and honour he should be crowned with, after his sufferings and death, find the complete salvation of his people, which would be obtained hereby, and which was the joy set before him; and which animated him, as man, to bear the cross, and despise the shame with a brave and heroic Spirit. Now, though God the Father could have strengthened the human nature of Christ, without making use of an angel; and Christ could have strengthened it himself, by his divine nature, to which it was united; but the human nature was to be brought into so low a condition, and to be left to itself, as to stand in need of the assistance of an angel: and this shows not only the ministration of angels to Christ, as man, but that he was at this present time made a little lower than the angels, who was the Creator and Lord of them; as he afterwards more apparently was, through the sufferings of death.

Gill: Luk 22:44

And being in an agony,.... Or in a conflict, and combat; that is, with thee devil, who now appeared visibly to him, in an horrible form: after his temptations in the wilderness Satan left him for a season, till another opportunity should offer; and now it did; now the prince of this world came to him; see Luk 4:13 and attacked him in a garden, where the first onset on human nature was made: and now began the battle between the two combatants, the serpent, and the seed of the woman; which issued in the destruction of Satan, and thee recovery of mankind. The Arabic version leaves out this clause; and the Syriac version renders it, "being in fear"; and to the same purpose are the Persic and Ethiopic versions; that is, of death; and must be understood of a sinless fear of death in his human nature, to which death, being a dissolution of it, must be disagreeable; though not death, barely considered, was the cause of this fear, distress, and agony he was in; but as it was to be inflicted on him for the sins of his people, which he bore, and as it was the curse of the law, and the effect of divine wrath and displeasure:

he prayed more earnestly; repeating the words he had said before with great eagerness and importunity, with intenseness of mind, and fervour of Spirit, with strong crying, and tears to him that was able to save him from death, Heb 5:7

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

Gill: Luk 22:45

And when he rose from prayer,.... The Syriac version reads, "from his prayer", having finished it; and the Persic and Ethiopic versions read, "from the place of prayer", or where he prayed:

and was come to his disciples; to the three, which he had left about the distance of a stone's cast:

he found them sleeping for sorrow; on his account; for he had signified unto them, how exceeding sorrowful he was; and they might perceive by his looks and gestures, the anxiety and distress of mind he was in, which must needs affect them; and besides, he had given them some intimations of his being to be betrayed by one of them, and of his sufferings and death, and speedy departure from them; and because of these things, sorrow had filled their hearts, and this had induced heaviness and sleep upon them; See Gill on Mat 26:40.

Gill: Luk 22:46

And said unto them, why sleep ye?.... The Arabic version prefaces this with these words, "and he awaked them"; and then rebuked them for sleeping, adding,

rise and pray, lest ye enter into temptation; together with words recorded in Mat 26:45.

Gill: Luk 22:47

And while he yet spake,.... The above words to his disciples,

behold a multitude. The Persic version adds, "of Jews, with arrows, swords, and spears"; but the multitude consisted partly of Roman soldiers, and partly of the officers of the chief priests:

and he that was called Judas: and sometimes Iscariot, to distinguish him from another Judas, who also was of the number of the apostles:

one of the twelve; disciples of Christ, whom he had chosen, called, and ordained:

went before them; as their guide, to show them where Jesus was, and to point him out unto them; see Act 1:16

and drew near unto Jesus to kiss him; that being the signal he had given them, by which they should know him. The Syriac version here adds, "for this sign he had given to them, whomsoever I shall kiss, the same is he": and so likewise the Persic and Ethiopic versions, adding also this, "lay hold upon him"; but the whole seems to be transcribed from Mat 26:48.

Gill: Luk 22:48

But Jesus said unto him, Judas,.... Calling him by his name, that he might know he knew him, and to aggravate his sin; what, Judas, my apostle, my friend, my familiar friend, in whom I trusted, or with whom I trusted all my worldly affairs,

betrayest thou the son of man with a kiss! who assumed human nature for the good of mankind, who is the Messiah spoken of by the prophets, under the character of the son of man, and who is holy, harmless, and never did any mortal man any hurt or injury; and what, betray such an one into the hands of his most implacable adversaries, and in such an hypocritical and deceitful way! all which Christ said, to show he was no stranger to what he was about to do.

Gill: Luk 22:49

When they which were about him,.... That is, the eleven disciples that were about Christ, and with him in the garden:

saw what would follow; that their Lord and master was about to be betrayed by Judas, and would be seized, and carried away by the multitude, that were with him:

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

Gill: Luk 22:50

And one of them smote the servant of the high priest,.... The person that drew his sword, and performed this daring action, not waiting for an answer from Christ, was Peter, and the high priest's servant, that he smote, was Malchus; both which we learn from Joh 18:10

and cut off his right ear; he aimed, no doubt, at his head, but missing his blow, took off his right ear. It is very likely, that this servant was very busy and forward to lay hold on Christ, and showed much virulence, and great malignity; and therefore Peter singled him out, and levelled his blow at him.

Gill: Luk 22:51

And Jesus answered and said,.... Not to the question of the disciples, but either to Peter, who had done this rash action; and so the Persic and Ethiopic versions add, "to him"; or else to the multitude,

suffer ye thus far; or to them both, to Peter to stop his hand, to proceed no further, but put up his sword; and so the Arabic version reads, "refrain thyself"; and to the multitude to be easy, and not revenge the affront that was given them: and in order to pacify them, "he went to the wounded man", as the Persic version inserts,

and he touched his ear and healed him; which shows, that though the human nature of Christ was in a very low condition, yet he still retained the power of doing miracles; and also his great humanity, by which example be confirmed his precept of doing good to enemies; and likewise hereby gave full proof of his willingness to be apprehended by them; for otherwise, he that wrought such a miracle as this, could easily have delivered himself out of their hands; and one would have thought this would have put a stop to them, and have convinced them of the truth of his being a divine person, and the Messiah.

Gill: Luk 22:52

Then Jesus said unto the chief priests,.... After he had wrought this miracle, and had quieted the mob, and restrained them from falling upon the apostles, and cutting them to pieces, which in all likelihood they would otherwise have done; he addressed himself to "the chief priests", who were members of the Jewish sanhedrim, and

the captains of the temple; See Gill on Luk 22:4.

And the elders which were come to him; which came along with Judas and the multitude, in order to see things done to their mind, and to animate both Judas and the soldiers and their officers, by their presence, lest they should come without him, as they had before done, Joh 7:45.

Be ye come out as against a thief, with swords and staves? See Gill on Mat 26:55.

Gill: Luk 22:53

When I was daily with you in the temple,.... As he had been for some days past, teaching the people, and disputing with them, the chief priests, &c.

ye stretched forth no hands against me; to lay hold upon him, and kill him; the reason was, because his time was not come, and they had no licence or permission to hurt him, or any power given them against him from above:

but this is your hour; the time was now come for the betraying of him by Judas; for the seizing and apprehending him by the Roman soldiers and officers; and for the delivery of him into the hands of the "chief" priests and elders; and for them to insult, mock, buffet, scourge him, and spit upon him: and for the crucifixion of him, and putting him to death: the hour fixed for this was now come; it was now, and not before, and therefore they could not lay hold on him, and do to him what they listed, but now they might; yet this was but an hour, a short time that they had to triumph over him, in Caiaphas's palace, and Pilate's hall, upon the cross, and in the grave; for on the third day he arose again, notwithstanding all the precautions they took, and is ascended to heaven, and is received there, and is out of their reach: and since then, it has been his hour to take vengeance on them; on their nation, city, and temple, for their disbelief, rejection, and ill usage of him; and it will be likewise his hour at the day of judgment, when they shall look on him whom they have pierced, and mourn; and hide their faces from him, and call to the mountains to cover them, and when they will be punished with everlasting destruction from his presence: he adds,

and the power of darkness. The Persic version reads, "the power of your darkness"; that is, either the power granted to them, who were darkness itself, born and brought up in darkness; were walking in darkness, and in the ignorance of their minds; and did works of darkness, and shunned the light, because their deeds were evil; and for which reason they now chose the night, to execute their black designs upon Christ: or rather, the power of the prince of darkness is here meant; that power which he usurped, and was now permitted him to exercise against Christ: and so the Ethiopic version renders it, "the power of the lord of darkness"; who was, once an angel of light, but now full of darkness, and who darkens the minds of men, and for whom blackness of darkness is reserved: the Jews were used to call the evil angels by this name; for so they say ⁱ,

"the destroying angels are called, חשך ואפלה, "darkness, and thick darkness".''

The sense of the whole passage is, that now was the time come, that Christ should be delivered up into the hands of wicked men and devils; that the former should have him in their power, and triumph over him for a season; and that hell was now let loose, and all the infernal powers were about him, throwing their poisoned arrows and fiery darts at him; all which Christ endured, to deliver his people from the present evil world, from the wrath of God, the curses of the law, and from the power of darkness.

Gill: Luk 22:54

Then took they him, and led him,.... The band of soldiers, the captain, and the officers of the Jews, laid hold on Jesus, and bound him, Joh 18:12 and led him out of the garden; notwithstanding the miracle he had wrought, and the humanity he had shown in healing the servant's ear; and notwithstanding his moving address to the chiefs of them; and indeed, this was a confirmation of his last words; for by this it appeared, that now was their time, and power was given to them, as the emissaries of Satan, to act against him:

and brought him into the high priest's house; where the sanhedrim were assembled; but this was not in the temple where they used to sit: it is true, indeed, that the chamber in the temple, called the chamber "Parhedrin", or "Palhedrin", was, בית דירה, "the dwelling house" of the high priest, seven days before the day of atonement ^k; and this was also called the "chamber of the counsellors" ^l; so that had the time of year agreed, it might have been thought that this was the place that Jesus was led to; but here the high priest did not usually dwell, and it is manifestly distinguished from his own house: for it is said ^m,

"seven days before the day of atonement, they separate, or remove the high priest, מביתו•, "from his house", to the chamber of "Palhedrin";''

See Gill on Mat 26:3.

And Peter followed afar off; See Gill on Mat 26:58.

Gill: Luk 22:55

And when they had kindled a fire in the midst of the hall,.... It being cold in the night time, though it was at the passover, and the beginning of harvest, the servants and officers of the high priest made a fire in the middle of the hall, whilst Jesus was examining before the sanhedrim, at the other end of it:

and were sat down together; about it, as the Syriac version adds, to warm themselves:

Peter sat down among them; for the same purpose, and as if he was one of them; and which he might do, not only to warm himself, but to prevent his being taken notice of, and suspected; as he might have been, had he been loitering about.

Gill: Luk 22:56

But a certain maid beheld him,.... Looked upon him, and took notice of him, and observed his countenance and gesture: as he sat by the fire; or light; See Gill on Mar 14:54. And both by the light of the fire, and other lights, which were doubtless in the hall, she discovered something in him, which made her look at him again with some earnestness;

and earnestly looked upon him, and said, this man was also with him; that fellow, that vile and contemptible wretch, now examining before the high priest; thus in a contemptuous manner, as was the custom and style of that nation, she disdained to mention the name of Jesus; though the Persic version here expresses it; and her sense was, that Peter was one of that clan, a disciple of his, and was only come hither as a spy.

Gill: Luk 22:57

And he denied him, saying, woman, I know him not. Startled at the maid's positive assertion, and knowing not how to clear himself any other way, roundly, and at once, denied that Jesus was his master; or that he was a disciple of his; or that he knew any thing of him, or had any acquaintance with him: and thus he that had said he would die with him, rather than deny him, is frighten at a servant maid, and denies him upon the first attack upon him.

Gill: Luk 22:58

And after a little while,.... A quarter, or half an hour after, within an hour at least:

another saw him; not another maid, but another man, as appears from the answer; though the Syriac and Persic versions leave out the word man, it may be because Matthew and Mark represent the person, on account of whose words Peter denied Christ a second time, to be another maid; but then it is to be observed, that that maid did not speak directly to Peter, as this person did, but to those that were present, or that stood by: and one of these taking the hint from her, looked at him, and said,

thou art also of them; of the disciples of Jesus of Nazareth; thou belongest to that company; thou art certainly one of his followers;

and Peter said, man, I am not. This was after he had been out into the porch, and had mused upon it, and was come in again, but had not courage enough to withstand the temptation, and especially now, being attacked by a man; and so a second time denies that Christ was his master, or that he was a disciple of his.

Gill: Luk 22:59

And about the space of one hour after,.... After the first assault, or rather after the second:

another confidently affirmed; who was one of them that stood by the fireside, and heard what had passed; and not only so, but was a kinsman to him, whose ear Peter had cut off, and who had seen him in the garden with Christ, and therefore with all assurance asserted it, as a matter of fact, as an unquestionable truth, and beyond all doubt:

saying of a truth, this fellow also was with him; a disciple and follower of Jesus, and was with him when he was apprehended; I saw him there, and it may be depended on as a truth; and then added this reason,

for he is a Galilean; you may be assured of this yourselves, his speech betrays him; you may know him by his language, and which confirms my assertion.

Gill: Luk 22:60

And Peter said, man, I know not what thou sayest,.... Suggesting, that he was so far from being a follower of Jesus, or a disciple of his, and from having any personal acquaintance with him, that he did not know what he was talking of, or at least could not understand what he meant by this harangue, or by talking after this manner about him; and then began to curse and swear, and wish the most dreadful things to befall him, if he knew any thing of Jesus of Nazareth:

and immediately while he yet spake: in this shocking manner, with his mouth full of oaths, curses, and imprecations:

the cock crew; the second time, Mar 14:72.

Gill: Luk 22:61

And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him:

and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance:

and Peter remembered the word of the Lord, how he had said unto him, before the cock crow, thou shall deny me thrice; See Gill on Mat 26:75.

Gill: Luk 22:62

And Peter went out and wept bitterly. See Gill on Mat 26:75.

Gill: Luk 22:63

And the men that held Jesus,.... Whilst he was before the sanhedrim; and were either the Roman soldiers, or the servants of the high priest, who kept hold of him all the while, lest he should get away; though there was no reason for it; his time was come, nor would he escape out of their hands, though he could easily have rescued himself:

mocked him; insulted him, and gave him very opprobrious language, and used him in a very scurrilous way, and even spit upon him;

and smote him. This clause is left out in the Syriac, Arabic, and Persic versions; the word used, signifies plucking off the skin; they pinched him, and tore off his flesh with their nails; they plucked the hairs of his beard, and the skin of his cheeks along with them, and so fulfilled Isa 50:6.

Gill: Luk 22:64

And when they had blindfolded him,.... Or put a veil, or linen cloth over his eyes, as children do at play, to make themselves some sport with him:

they struck him on the face; on that part of it which was not covered, either with their hands, or with rods:

and asked him, saying, prophesy, who is it that smote thee? hereby deriding his prophetic office, and using such language as children do at blindman's buff; See Gill on Mat 26:68.

Gill: Luk 22:65

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

against him; his person, office, and character.

Gill: Luk 22:66

And as soon as it was day,.... See Gill on Mat 27:1.

The elders of the people; or "the presbytery of the people", that were chosen from among the people to sit in the sanhedrim; the Israelites, as distinct from priests and Levites, and the doctors:

and the chief priests and the Scribes came together; which made up the great sanhedrim, or council of the nation:

and led him into their council; or sanhedrim, the place where the sanhedrim sat, which was in the temple, and in the chamber called לשכת הגזית, "the paved stone chamber" ⁿ; here they usually met, and so the Persic version renders it, "where their congregation was daily there".

Gill: Luk 22:67

Saying, art thou the Christ,.... The Messiah, promised and prophesied of by Moses, and all the prophets, and long expected by us: "tell us". The Ethiopic version adds, openly; tell us frankly, freely, plainly, as in Joh 10:24.

And he said unto them, if I tell you, you will not believe. The Vulgate Latin and Syriac versions read, "will not believe me"; neither what he said, nor that he was the Messiah; they were determined not to believe in him, and receive him as such; their unbelief was wilful, obstinate, and invincible: they were proof against all arguments, evidence, and demonstration itself.

Gill: Luk 22:68

And if I also ask you,.... Or enter into a discourse on this subject, and require an answer to the arguments, proving me to be the Messiah, or desire to know what objections can be made thereunto:

you will not answer me: fairly and directly, or go into a serious and sober conversation on this head: nor let me "go"; or dismiss me, though I should appear to be the Messiah, or ever so free from the charge of blasphemy and sedition; you are resolved, right or wrong, to detain me in bonds, and take away my life; so that it signifies nothing saying any thing to you.

Gill: Luk 22:69

Hereafter shall the son of man,.... Meaning himself, who was truly man, and then in a low and mean form, and thought by the Jews to be a mere man; though this character was known by them to belong to the Messiah, especially what follows; as that he should

sit on the right hand of the power of God: as he did after his resurrection, and ascension, and which was manifest by the destruction of their nation, city, and temple; See Gill on Mat 27:64.

Gill: Luk 22:70

Then said they all,.... The whole sanhedrim, with one voice, being greedy to lay hold on, and improve these words, that they might have something to lay to his charge:

art thou the Son of God? for they knew that the Messiah, or the son of man, that was to sit at the right hand of God, and come in the clouds of heaven, was the Son of God:

and he said unto them, ye say that I am; or rather the words may be rendered, "ye say it", and ye say right; it is the very truth: "for I am"; that is, "the Son of God", as the Ethiopic version here adds; which sense agrees with Mar 14:62 and the following words seem to require this sense and version.

Gill: Luk 22:71

And they said,.... That is, the council, as the Persic version reads; some of the members of the sanhedrim, or the whole body of them:

what need we any further witness? or give any further trouble in getting witnesses, and hearing them:

for we ourselves have heard of his own mouth: his blasphemy, and what amounts to a sufficient charge of that kind; upon which they all pronounced him worthy of death, and determined to deliver him into the hands of Pilate the Roman governor, in order to pass sentence on him, and put him to death.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 22:37

¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

² tn Or “with the lawless.”

sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

³ tn Grk “is having its fulfillment.”

NET Notes: Luk 22:38

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

² sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

³ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

NET Notes: Luk 22:39

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “went.”

⁴ sn See the note on the Mount of Olives in Luke 19:29.

NET Notes: Luk 22:40

¹ sn Luke does not mention Gethsemane by name, but calls it simply the place.

² sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

NET Notes: Luk 22:42

¹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

³ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

NET Notes: Luk 22:44

¹ tn Grk “And being in anguish.”

² tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

NET Notes: Luk 22:45

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

NET Notes: Luk 22:46

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

² sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

NET Notes: Luk 22:47

¹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

² tn Grk “drew near.”

³ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

NET Notes: Luk 22:48

¹ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

NET Notes: Luk 22:49

¹ tn Here δέ (de) has not been translated.

² tn The direct question using “if” in Greek is not unusual (BDF §440.3).

³ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

NET Notes: Luk 22:50

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

³ tn See the note on the word “slave” in 7:2.

NET Notes: Luk 22:51

¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

³ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

NET Notes: Luk 22:52

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

³ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

NET Notes: Luk 22:53

¹ tn Grk “in the temple.”

² tn Grk “lay hands on me.”

³ tn Or “your time.”

⁴ tn Or “authority,” “domain.”

NET Notes: Luk 22:54

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Or “seized” (L&N 37.109).

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

NET Notes: Luk 22:56

¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

NET Notes: Luk 22:57

¹ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

³ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

NET Notes: Luk 22:58

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

³ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

NET Notes: Luk 22:59

¹ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

² sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

NET Notes: Luk 22:60

¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

NET Notes: Luk 22:61

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

NET Notes: Luk 22:62

¹ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

NET Notes: Luk 22:63

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 22:64

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

³ tn Grk “Who is the one who hit you?”

sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

NET Notes: Luk 22:65

¹ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

NET Notes: Luk 22:66

¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

NET Notes: Luk 22:67

¹ tn This is a first class condition in the Greek text.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

³ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

⁴ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

NET Notes: Luk 22:68

¹ tn This is also a third class condition in the Greek text.

² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

NET Notes: Luk 22:69

¹ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

² sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

³ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

NET Notes: Luk 22:70

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

² sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

³ tn Grk “He said to them.”

⁴ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

NET Notes: Luk 22:71

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

³ tn Grk “from his own mouth” (an idiom).

Geneva Bible: Luk 22:40

^{( 13 )} And when he was at the place, he said unto them, Pray that ye enter not into temptation.

^{( 13 )} Christ has made death acceptable unto us by overcoming for our sake all the horrors of death, which had the curse of God accompanying them.

Geneva Bible: Luk 22:41

^{( 14 )} And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

^{( 14 )} Prayers are a sure help against the most perilous assaults of our enemies.

Geneva Bible: Luk 22:44

And being in an ^{( n )} agony he prayed more earnestly: and his sweat was as it were great ^{( o )} drops of blood falling down to the ground.

^{( n )} This agony shows that Christ struggled hard and was in great distress: for Christ struggled hard not only with the fears of death as other men do (for in this regard many martyrs might seem more constant then Christ), but also with the fearful judgment of his angry Father, which is the most fearful thing in the world: and this was because he took the burden of all our sins upon himself.

^{( o )} These do not only show that Christ was true man, but also other things which the godly have to consider of, in which the secret of the redemption of all mankind is contained in the Son of God when he debased himself to the state of a servant: such things as these no man can sufficiently declare.

Geneva Bible: Luk 22:45

^{( 15 )} And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

^{( 15 )} Men are utterly sluggish, even in their greatest dangers.

Geneva Bible: Luk 22:47

^{( 16 )} And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

^{( 16 )} Christ is willingly betrayed and taken so that by his obedience he might deliver us who were guilty of betraying God's glory.

Geneva Bible: Luk 22:49

^{( 17 )} When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

^{( 17 )} That zeal which carries us out of the bounds of our God-given position does not please Christ.

Geneva Bible: Luk 22:52

^{( 18 )} Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

^{( 18 )} Even the very fear of those who took Christ partly proves their evil conscience, and partly also that all these things were done by God's providence.

Geneva Bible: Luk 22:53

When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the ^{( p )} power of darkness.

^{( p )} The power that was given to darkness to oppress the light for a time.

Geneva Bible: Luk 22:54

Then took they him, and led [him], and brought him into the high priest's house. ^{( 19 )} And Peter followed afar off.

^{( 19 )} We have to behold in Peter an example both of the fragility of man's nature, and the singular goodness of God towards his elect.

Geneva Bible: Luk 22:63

^{( 20 )} And the men that held Jesus mocked him, and smote [him].

^{( 20 )} Christ bore the shame that was due for our sins.

Geneva Bible: Luk 22:66

^{( 21 )} And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

^{( 21 )} Christ is wrongly condemned of blasphemy before the high priest's judgment seat in order that we might be acquitted before God from the blasphemy which we deserved.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 22:1-71

1 The Jews conspire against Christ.

3 Satan prepares Judas to betray him.

7 The apostles prepare the passover.

19 Christ institutes his holy supper;

21 covertly foretells of the traitor;

24 rebukes the rest of his apostles from ambition;

31 assures Peter his faith should not fail;

34 and yet he should deny him thrice.

39 He prays in the mount, and sweats blood;

47 is betrayed with a kiss;

50 he heals Malchus' ear;

54 he is thrice denied of Peter;

63 shamefully abused;

66 and confesses himself to be the Son of God.

Maclaren: Luk 22:24-37

Parting Promises And Warnings

And there was also a strife among them, which of them should be accounted the greatest. 25. And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as He that serveth. 28. Ye are they which have continued with Me in My temptations. 29. And I appoint unto you a kingdom, as My Father hath appointed unto Me; 30. That ye may eat and drink at My table in My kingdom and sit on thrones judging the twelve tribes of Israel. 31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. 33. And he said unto Him, Lord, I am ready to go with Thee, both into prison, and to death. 34. And He said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest Me. 35. And He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 36. Then said He unto them. But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 37. For I say unto you, that this that is written must yet be accomplished in Me, And He was reckoned among the transgressors: for the things concerning Me have an end.'--Luke 22:24-37.

IT was blameworthy, but only too natural, that, while Christ's heart was full of His approaching sufferings, the Apostles should be squabbling about their respective dignity. They thought that the half-under-stood predictions pointed to a brief struggle immediately preceding the establishment of the kingdom, and they wished to have their rank settled in advance. Possibly, too, they had been disputing as to whose office was the menial task of presenting the basin for foot-washing. So little did the first partakers of the Lord's Supper discern the Lord's body,' and so little did His most loving friends share His sorrows.

I. The Wrangling Among The Apostles.

Our Lord was not so absorbed in His anticipations of the near Cross as to be unobservant of the wrangling among the Apostles. Even then His heart was enough at leisure from itself to observe, to pity, and to help. So He at once turns to deal with the false ideas of greatness betrayed by the dispute. The world's notion is that the true use and exercise of superiority is to lord it over others. Tyrants are flattered by the title of benefactor, which they do not deserve, but the giving of which shows that, even in the world, some trace of the true conception lingers. It was sadly true, at that time, that power was used for selfish ends, and generally meant oppression. One Egyptian king, who bore the title Benefactor, was popularly known as Malefactor, and many another old-world monarch deserved a like name.

Jesus lays down the law for His followers as being the exact opposite of the world's notion. Dignity and pre-eminence carry obligations to serve. In His kingdom power is to be used to help others, not to glorify oneself. In other sayings of Christ's, service is declared to be the way to become great in the kingdom, but here the matter is taken up at another point, and greatness, already attained on whatever grounds, is commanded to be turned to its proper use. The way to become great is to become small, and to serve. The right use of greatness is to become a servant. That has become a familiar commonplace now, but its recognition as the law for civic and other dignity is all but entirely owing to Christianity. What conception of such a use of power has the Sultan of Turkey, or the petty tyrants of heathen lands? The worst of European rulers have to make pretence to be guided by this law; and even the Pope calls himself the servant of servants.'

It is a commonplace, but like many another axiom, universal acceptance and almost as universal neglect are its fate. Ingrained selfishness fights against it. Men admire it as a beautiful saying, and how many of us take it as our life's guide? We condemn the rulers of old who wrung wealth out of their people and neglected every duty; but what of our own use of the fraction of power we possess, or our own demeanour to our inferiors in world or church? Have all the occupants of royal thrones or presidential chairs, all peers, members of Parliament, senators, and congressmen, used their position for the public weal? Do we regard ours as a trust to be administered for others? Do we feel the weight of our crown, or are we taken up with its jewels, and proud of ourselves for it? Christ's pathetic words, giving Himself as the example of greatness that serves, are best understood as referring to His wonderful act of washing the disciples' feet. Luke does not record it, and probably did not know it, but how the words are lighted up if we bring them into connection with it!

II. Luke 22:28-30 Naturally Flow From The Preceding.

They lift a corner of the veil, and show the rewards, when the heavenly form of the kingdom has come, of the right use of eminence in its earthly form. How pathetic a glimpse into Christ's heart is given in that warm utterance of gratitude for the imperfect companionship of the Twelve! It reveals His loneliness, His yearning for a loving hand to grasp, His continual conflict with temptations to choose an easier way than that of the Cross. He has known all the pain of being alone, and feeling in vain for a sympathetic heart to lean on. He has had to resist temptation, not only in the desert at the beginning, or in Gethsemane at the end, but throughout His life. He treasures in His heart, and richly repays, even a little love dashed with much selfishness, and faithfulness broken by desertion. We do not often speak of the tempted Christ, or of the lonely Christ, or of the grateful Christ, but in these great words we see Him as being all these.

The rewards promised point onwards to the perfecting of the kingdom in the future life. We notice the profound thought that the kingdom which His servants are to inherit is conferred on them,' as My Father hath appointed unto Me,'--that is, that it is a kingdom won by suffering and service, and wielded by gentleness and for others. If we suffer, we shall also reign with Him.' The characteristics of the future royalty of Christ's servants are given in highly figurative language. A state of which we have no experience can only be revealed under forms drawn from experience; but these are only far-off approximations, and cannot be pressed.

The sacred Last Supper suggested one metaphor. It was the last on earth, but its sanctity would be renewed in heaven, and sadness and separation and the following grief would not mar the perfect, perpetual, joyful feast. What dim visions of rule and delegated authority may lie in the other promise of judging the twelve tribes of Israel, we must wait till we go to that world to understand. But this is clear, that continuing with Jesus here leads to everlasting companionship hereafter, in which all desires shall be satisfied, and we shall share in His authority and be representatives of His glory.

III. The Future Trial And Separation.

But Jesus abruptly recalls Himself and the Twelve from these remoter prospects of bliss to the nearer future of trial and separation.

The solemn warning to Peter follows with startling suddenness. Why should they be fighting about precedence when they were on the verge of the sorest trial of their constancy? And as for Peter, who had, no doubt, not been the least loud-voiced in the strife, he needed most of all to be sobered. Our narrow limits forbid our doing even partial justice to the scene with him; but we note the significant use of the old name Simon,' reminding the Apostle of his human weakness, and its repetition, giving emphasis to the address.

We note, too, the partial withdrawal of the yell which hides the spirit world from us, in the distinct declaration of the agency of a personal tempter, whose power is limited, though his malice is boundless, and who had to obtain God's permission ere he could tempt. His sieve is made to let the wheat through, and to retain the chaff. It will be hard to empty this saying of its force. Christ taught the existence and operation of Satan; but He taught, too, that He Himself was Satan's victorious antagonist and our prevailing intercessor. He is so still. He does not seek to avert conflict from us, but prays that our faith fail not, and Himself, too, fulfils the prayer by strengthening us.

Faith, then, conquers, and withstands Satan's sifting. If it holds out, we shall not fall, though all the winds howl round us. We are not passive between the two antagonists, but have to take our share in the struggle. Partial failures may be followed by recovery, and even tend to increase our power to strengthen other tempted ones, by the experience gained of our own weakness, which deepens humility and forbearance with others' faults, and by the experience of Christ's strength, which makes us able to direct them to the source of all safety.

Peter's passionate avowal of readiness to bear anything, if only he was with Christ, is the genuine utterance of a warm impulsive heart, which took too little heed of Christ's solemn warning, and fancied that the tide of present feeling would always run as strong as now. Emotion fluctuates. Steadfast devotion is chary of mortgaging the future by promises. He who knows himself is slow to say, I will,' for he knows that Oh that I may!' is fitter for his weakness. Very likely, if Peter had been offered fetters or the scaffold then and there, he would have accepted them bravely; but it was a different thing in the raw, cold morning, after an agitating night, and the Master away at the far end of the great hall. A flippant maid's tongue was enough to finish him then.

It is sometimes easier to bear a great load for Christ than a small one. Some of us could be martyrs at the stake more easily than confessors among sneering neighbours. Jesus had spared the Apostle in the former warning of his fall, but He spoke plainly at last, since the former had been ineffectual; and He addressed him by his new name of Peter, as if to heighten the sin of denial by recalling the privileges bestowed.

IV. The New Conditions On Christ's Departure.

The last park of the passage deals with the new conditions consequent on Christ's departure. The Twelve had been exempt from the care of providing for themselves while He was with them, but now they are to be launched into the world alone, like fledglings from the nest. Not that His presence is not with them or with us, but that His absence throws the task of providing for wants and guarding against dangers on themselves, as had not been the case during the blessed years of companionship. Hence the injunctions in Luke 22:36 lay down the permanent law for the Church, while Luke 22:37 assigns as its reason the speedy fulfilment of the prophecies of Messiah's sufferings.

Substantially the meaning of the whole is: I am on the point of leaving you, and, when I am gone, you must use common-sense means for provision and protection. I provided for you while I was here, without your co-operation. Remember how I did so, and trust Me to provide in future, through your co-operation.'

The life of faith does not exclude ordinary prudence and the use of appropriate means. It is more in accord with Christ's mind to have a purse to keep money in, and a wallet for food-stores, than to go out, as some good people do, saying, The Lord will provide.' Yes, He will; but it will be by blessing your common-sense and effort. As to the difficulty felt in the injunction to buy a sword, our Lord would be contradicting His whole teaching if He was here commanding the use of arms for the defence of His servants or the promotion of His kingdom. That He did not mean literal swords is plain from His answer to the Apostles, who produced the formidable armament of two.

It is enough.' A couple are plenty to fight the Roman Empire with. Yes, two too many, as was soon seen. The expression is plainly an intensely energetic metaphor, taking line with purse and scrip. The plain meaning of the whole is that we are called on to provide necessary means of provision and defence, which He will bless. The only sword permitted to His followers is the sword of the Spirit.

Maclaren: Luk 22:39-53

Gethsemane

And: He came out, and went, as He was wont, to the mount of Olives; and His disciples also followed Him. 40. And when He was at the place, He said unto them, Pray that ye enter not into temptation. 41. And He was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42. Saying, Father, if Thou be willing, remove this cup from Me; nevertheless, not My will. but Thine. be done. 43. And there appeared an angel unto Him from heaven, strengthening Him. 44. And, being in an agony, He prayed more earnestly: and: His sweat was as it were great drops of blood falling down to the ground. 45. And when He rose up from prayer, and was come to His disciples, He found them sleeping for sorrow, 46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation. 47. And while He yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss Him. 48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? 49. When they which were about Him saw what would follow, they said unto Him, Lord, shall we smite with the sword? 50. And one of them smote a servant of the high priest, and cut off his right ear. 51. And Jesus answered and said, Suffer ye thus far. And He touched his ear, and healed him. 52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to Him, Be ye come out, as against a thief, with swords and staves! 53. When I was daily with you in the temple, ye stretched forth no hands against Me: but this is your hour, and the power of darkness.'--Luke 22:39-53.

PUT off thy shoes from off thy feet.' Cold analysis is out of place here, where the deepest depth of a Saviour's sorrows is partly disclosed, and we see Him bowing His head to the waves and billows that went over Him, for our sakes. Luke's account is much condensed, but contains some points peculiar to itself. It falls into two parts--the solemn scene of the agony, and the circumstances of the arrest.

I. The Agonising And Submissive Christ.

We look with reverent awe and thankfulness at that soul-subduing picture of the agonising and submissive Christ which Luke briefly draws. Think of the contrast between the joyous revelry of the festival keeping city and the sadness of the little company which crossed the Kedron and passed beneath the shadow of the olive-trees into the moonlit garden. Jesus needed companions there; but He needed solitude still more. So He is parted from them'; but Luke alone tells us how short the distance was--as it were a stone's throw,' and near enough for the disciples to see and hear something before they slept.

That clinging to and separation from His humble friends gives a wonderful glimpse into Christ's desolation then. And how beautiful is His care for them, even at that supreme hour, which leads to the injunction twice spoken, at the beginning and end of His own prayers, that they should pray, not for Him, but for themselves. He never asks for men's prayers, but He does for their love. He thinks of His sufferings as temptation for the disciples, and for the moment forgets His own burden, in pointing them the way to bear theirs. Did self-oblivious love ever shine more gloriously in the darkness of sorrow?

Luke omits the threefold withdrawal and return, but notes three things--the prayer, the angel appearance, and the physical effects of the agony. The essentials are all preserved in his account. The prayer is truly the Lord's prayer,' and the perfect pattern for ours. Mark the grasp of God's fatherhood, which is at once appeal and submission. So should all prayer begin, with the thought, at all events, whether with the word Father' or no. Mark the desire that this cup' should pass. The expression shows how vividly the impending sufferings were pictured before Christ's eye. The keenest pains of anticipation, which make so large a part of so many sorrows, were felt by Him. He shrank from His sufferings. Did He therefore falter in His desire and resolve to endure the Cross? A thousand times, no! His will never wavered, but maintained itself supreme over the natural recoil of His human nature from pain and death. If He had not felt the Cross to be a dread, it had been no sacrifice. If He had allowed the dread to penetrate to His will, He had been no Saviour. But now He goes before us in the path which all have, in their degree, to travel, and accepts pain that He may do His work.

That acceptance of the divine will is no mere If it must be so, let it be so,' much as that would have been. But He receives in His prayer the true answer--for His will completely coincides with the Father's, and mine' is thine.' Such conformity of our wills with God's is the highest blessing of prayer and the true deliverance. The cup accepted is sweet; and though flesh may shrink, the inner self consents, and in consenting to the pain, conquers it.

Luke alone tells of the ministering angel; and, according to some authorities, the forty-third and forty-fourth verses are spurious. But, accepting them as genuine, what does the angelic appearance teach us? It suggests pathetically the utter physical prostration of Jesus. Sensuous religion has dwelt on that offensively, but let us not rush to the opposite extreme, and ignore it. It teaches us that the manhood of Jesus needed the communication of divine help as truly as we do. The difficulty of harmonising that truth with His divine nature was probably the reason for the omission of this verse in some manuscripts. It teaches the true answer to His prayer, as so often to ours; namely, the strength to bear the load, not the removal of it. It is remarkable that the renewal of the solemn agony' and the intenser earnestness of prayer follow the strengthening by the angel.

Increased strength increased the conflict of feeling, and the renewed and intensified conflict increased the earnestness of the prayer. The calmness won was again disturbed, and a new recourse to the source of it was needed. We stand reverently afar off, and ask, not too curiously, what it is that falls so heavily to the ground, and shines red and wet in the moonlight. But the question irresistibly rises, Why all this agony of apprehension? If Jesus Christ was but facing death as it presents itself to all men, His shrinking is far beneath the temper in which many a man has fronted the scaffold and the fire. We can scarcely save His character for admiration, unless we see in the agony of Gethsemane something much more than the shrinking from a violent death, and understand how there the Lord made to meet on Him the iniquity of us all. If the burden that crushed Him thus was but the common load laid on all men's shoulders, He shows unmanly terror. If it were the black mass of the world's sins, we can understand the agony, and rejoice to think that our sins were there.

II. The Arrest.

Three points are made prominent--the betrayer's token, the disciples' resistance, the reproof of the foes, and in each the centre of interest is our Lord's words. The sudden bursting in of the multitude is graphically represented. The tumult broke the stillness of the garden, but it brought deeper peace to Christ's heart; for while the anticipation agitated, the reality was met with calmness. Blessed they who can unmoved front evil, the foresight of which shook their souls! Only they who pray as Jesus did beneath the olives, can go out from their shadow, as He did, to meet the foe.

The first of the three incidents of the arrest brings into strong prominence Christ's meek patience, dignity, calmness, and effort, even at that supreme moment, to rouse dormant conscience, and save the traitor from himself. Judas probably had no intention by his kiss of anything but showing the mob their prisoner; but he must have been far gone in insensibility before he could fix on such a sign. It was the token of friendship and discipleship, and no doubt was customary among the disciples, though we never hear of any lips touching Jesus but the penitent woman's, which were laid on His feet, and the traitor's.

The worst hypocrisy is that which is unconscious of its own baseness.

Every word of Christ's answer to the shameful kiss is a sharp spear, struck with a calm and not resentful hand right into the hardened conscience. There is wistful tenderness and a remembrance of former confidences in calling Him by name. The order of words in the original emphasises the kiss, as if Jesus had said, Is that the sign you have chosen? Could nothing else serve you? Are you so dead to all feeling that you can kiss and betray?' The Son of man flashes on Judas, for the last time, the majesty and sacredness against which he was lifting his hand. Betrayest thou?' which comes last in the Greek, seeks to startle by putting into plain words the guilt, and so to rend the veil of sophistications in which the traitor was hiding his deed from himself. Thus to the end Christ seeks to keep him from ruin, and with meek patience resents not indignity, but with majestic calmness sets before the miserable man the hideousness of his act. The patient Christ is the same now as then, and meets all our treason with pleading, which would fain teach us how black it is, not because He is angry, but because He would win us to turn from it. Alas that so often His remonstrances fall on hearts as wedded to their sin as was Judas's!

The rash resistance of the disciple is recorded chiefly for the sake of Christ's words and acts. The anonymous swordsman was Peter and the anonymous victim was Malchus, as John tells us. No doubt he had brought one of the two swords from the upper room, and, in a sudden burst of anger and rashness, struck at the man nearest him, not considering the fatal consequences for them all that might follow. Peter could manage nets better than swords, and missed the head, in his flurry and in the darkness, only managing to shear off a poor slave's ear. When the Church takes sword in hand, it usually shows that it does not know how to wield it, and as often as not has struck the wrong man. Christ tells Peter and us, in His word here, what His servants' true weapons are, and rebukes all armed resistance of evil. Suffer ye thus far' is a command to oppose violence only by meek endurance, which wins in the long run, as surely as the patient sunshine melts the thick ice, which is ice still, when pounded with a hammer.

If thus far' as to His own seizure and crucifying was to be suffered,' where can the breaking-point of patience and non-resistance be fixed? Surely every other instance of violence and wrong lies far on this side of that one. The prisoner heals the wound. Wonderful testimony that not inability to deliver Himself, but willingness to be taken, gave Him into the hands of His captors! Blessed proof that He lavishes benefits on His foes, and that His delight is to heal all wounds and stanch every bleeding heart!

The last incident here is Christ's piercing rebuke, addressed, not to the poor, ignorant tools, but to the prime movers of the conspiracy, who had come to gloat over its success. He asserts His own innocence, and hints at the preposterous inadequacy of swords and staves' to take Him. He is no robber,' and their weapons are powerless, unless He wills. He recalls His uninterrupted teaching in the Temple, as if to convict them of cowardice, and perchance to bring to remembrance His words there. And then, with that same sublime and strange majesty of calm submission which marks all His last hours, He unveils to these furious persecutors the true character of their deed. The sufferings of Jesus were the meeting-point of three worlds--earth, hell, and heaven. This is your hour.' But it was also Satan's hour, and it was Christ's hour,' and God's. Man's passions, inflamed from beneath, wore used to work out God's purpose; and the Cross is at once the product of human unbelief, of devilish hate, and of divine mercy. His sufferings were the power of darkness.'

Mark in that expression Christ's consciousness that He is the light, and enmity to Him darkness. Mark, too, His meek submission, as bowing His head to let the black flood flow over Him. Note that Christ brands enmity to Him as the high-water mark of sin, the crucial instance of man's darkness, the worst thing ever done. Mark the assurance that animated Him, that the eclipse was but for an' hour.' The victory of the darkness was brief, and it led to the eternal triumph of the Light. By dying He is the death of death. This Jonah inflicts deadly wounds on the monster in whose maw He lay for three days. The power of darkness was shivered to atoms in the moment of its proudest triumph, like a wave which is beaten into spray as it rises in a towering crest and flings itself against the rook.

Maclaren: Luk 22:53

The Cross The Victory And Defeat Of Darkness

This is your hour, and the power of darkness.'--Luke 22:53.

THE darkness was the right time for so dark a deed. The surface meaning of these pathetic and far-reaching words of our Lord's in the garden to His captors is to point the correspondence between the season and the act. As He has just said,' He had been daily with them in the Temple,' but in the blaze of the noontide they laid no hands upon Him. They found a congenial hour in the midnight. But the words go a great deal deeper than allusive symbolism of that sort. Looking at them as giving us a little glimpse into the thoughts and feelings of Christ, we can scarcely help tracing in them the very clear consciousness that He was the Light, and that all antagonism to Him was the work of darkness in an eminent and especial sense. But whilst this unobscured consciousness, which no mere man could venture so unqualifiedly to assert, is manifest in the words, there is also in them, to my ear, a tone of majestic resignation, as if He said, There! do your worst!' and bowed His head, as a man might do, standing breast high in the sea, that the wave might roll over Him. And there is in them, too, a shrinking as of horror from the surging upon Him of the black tide to which He bows His head.

But whilst thus pathetic and significant in their indication of the feelings of our Lord, they have a wider and a deeper meaning still, I think, if we ponder them; inasmuch as they open before us some aspects of His sufferings and eminently of His Cross, which it becomes us all to lay to heart. And it is to these that I desire to turn your attention for a few moments.

I. Jesus Christ Is The Centre And The Meeting-Point For The Energies Of Three Worlds.

I see in them, then, first, this great thought, that the Cross of Jesus Christ is the centre and the meeting-point for the energies of three worlds.

This is your hour.' Now our Lord habitually speaks of His sufferings, and of other points in His life, as being My hour,' by which, of course, He means the time appointed to Him by God for the doing of an appointed work. And that idea is distinctly to be attached to the use of the word here. But, on the other hand, there is emphasis laid on your; and that hour is thereby designated as a time in which they could do as they would. It was their opportunity, or, as we say in our colloquialism, now was their time when, unhindered, they might carry into effect their purposes.

So there is given us the thought of His passion and death as being the most eminent and awful instance of men being left unchecked to work out whatsoever was in their evil hearts, and to carry into effect their blackest purposes.

But, on the other hand, there goes with the phrase the idea to which I have already referred; and this is their hour,' not merely in the sense that it was their opportunity, but also that it was the hour appointed by God and allotted them for their doing the thing which their unhindered evil passions impelled them to do. And so we are brought face to face with the most eminent instance of that great puzzle that runs through all life--how God works out His lofty designs by means of responsible agents, making the wrath of men to praise Him,' and girding Himself with the remainder.

Nor is that all. For the next words of my text bring in a third set of powers as in operation. This is your hour' lets us see man overarched by the abyss of the heavens, and the power of darkness' lets us see the deep and awful forces that are working beneath and surging upwards into humanity, and opens the subterranean volcanoes. I do not say that there is any reference here to a personal Antagonist of good, in whom these dark tendencies are focussed, but there is a distinct reference to the darkness' as a whole, a kind of organic whole, which operates upon men. Even when they think themselves to be freest, and are carrying out their own wicked designs, they are but the slaves of impulses that come straight from the dark kingdom. If I may turn from the immediate purpose of my sermon for a moment, I pray you to consider that solemn aspect of our life, a film between two firmaments, like the earth with the waters above and the waters beneath. On the one side it is open and pervious to heavenly influences, and moulded by the overarching and sovereign will, and on the other side it is all honeycombed beneath with, and open to, the uprisings of evil, straight from the bottomless pit.

But if we turn to the more immediate purpose of the words, think for a moment of the solemn and wonderful aspect which the Cross of Christ assumes, thus contemplated. Three worlds focus their energies upon it--heaven, earth, hell. Looked at from one side it is all radiant and glorious, as the transcendent exhibition of the divine love and sweetness and sacrifice and righteousness and tenderness. But the sunshine that plays upon it shifts and passes, and looked at from another point of view it is swathed in blackness, as the most awful display of man's unbridled antagonism to the good. And looked at from yet another, it assumes a still more lurid aspect as the last stroke which the kingdom of darkness attempted to strike in defence of its ancient and solitary reign. So earth, heaven, hell, the God that works through man's evil passions, and yet does not acquit them though He utilises them to a lofty issue; man that is evil and thinks himself free; and the kingdom of darkness that uses him as its slave--all have part in that cross, which is thus the result of such diametrically opposite forces.

The divine government which reached its most beneficent ends through the unbridled antagonism of sinful men, and made even the dark counsels of the kingdom of darkness tributary to the diffusion of the light works ever in the same fashion. Antagonism and obedience both work out its purposes. Let us learn to bow before that all-encompassing Providence in whose great scheme both are included. Let us not confuse ourselves by the attempt to make plain to our reason the harmony of the two certain facts--man's freedom and God's sovereignty. Enough for us to remember that the sin is none the less though the issue may coincide with the divine purpose, for sin lies in the motive, which is ours, not in the unintended result, which is God's. Enough for us to realise the tremendous solemnity of the lives we live, with all sweet heavenly influences falling on them from above, and all sulphurous suggestions rising into them from the fires beneath, and to see to it that we keep our hearts open to the one, and fast closed against the other.

This is your hour'--a time in which you feel yourselves free, and yet are instruments in the hands of God, and also are tools in the claws of evil.

II. The Cross Is The High-Water Mark Of Man's Sin.

Still further, my text brings before us the thought that the Cross is the high-water mark of man's sin.

This is the power of darkness'--the specimen instance of what it would and can do. Strange to think that, amidst all the black catalogue of evil deeds that have been done in this world from the beginning, there is one deed which is the worst, and that it is this one! Not that the doers were' sinners above all men'; for that is a question of knowledge and of motives, but that the deed in itself was the worst thing that ever man did. Of course I take for granted the belief that Jesus Christ is the Son of God; that He came from heaven, that He lived a life of perfect purity and beauty, and that He died on the Cross as the Gospel tells us. And taking these things for granted, is it not true that His rejection, His condemnation, and His death do throw the most awful and solemn light upon what poor humanity left to itself, and yielding to the suggestions and the impulses of the kingdom of darkness, does when it comes in contact with the Light?

It is the great crucial instance of the incapacity of the average man to behold spiritual beauty and lofty elevation of character. People lament over the blindness of embruted souls to natural beauty, to art, to high thinking, and so on; but all these, tragic as they are, are nothing as compared with this stunning fact, that perfect righteousness and perfect tenderness and ideal beauty of character walked about the world for thirty and three years, and that all the wise and religious men who came across Him thought that the best thing they could do was to crucify Him. So it has ever been from the days of Cain and Abel. As the Apostle John asks, Wherefore slew he him?' For a very good reason, Because his own works were evil, and his brother's righteous.' That is reason enough for killing any prophets and righteous men. It was so in the past, and in modified forms it is so to-day. The plain fact is that humanity has in it a depth of incapacity to behold, and of angry indisposition to admire, lofty and noble lives. The power of the darkness to blind men is set forth once in the superlative degree that we may all beware of it in the lower instances, by that fact, the most tragical in the history of the world, the Light shineth in the darkness, and the darkness apprehendeth it not.'

And not only does that Cross mark the high-water mark of man's blindness, and of man's hatred to the lofty and the true and the good, but it marks, too, the awful power that seems, by the very make of the world, to be lodged on the side of evil and against good. The dice seem to be so terribly loaded. Virtue and beauty and truth and tenderness, and all that is noble and lofty and heart-appealing, have no chance against a mere piece of savage brutality. And that fact, which has been repeated over and over again from the beginning, and so largely makes the misery of mankind, reaches its very climax, and most solemn and awful illustration, in the fact that a handful of ruffians and a detachment of Roman soldiers were able to put an end to the life of God manifest in the flesh. If we have nothing more to say about Jesus than that He lived upon earth and did works of goodness and of beauty for a few short years, and then died, and there an end, it seems to me that the story of the Death of Christ is the most despairing page in the whole history of humanity, and that it accentuates and makes still more dreadful the dreadful old puzzle of how it comes that, in a world with a God in it, evil seems to be so riotously preponderant and good seems to be ever trodden under foot. Either the Death of Christ, if He died and did not rise again, is the strongest argument in the history of mankind for rank atheism, or else it is true that He rose, the King of humanity, glorified and exalted by the vain attempts of His foes.

And now notice that this high-water mark, as I have called it, or climax of human sin, was reached through very common and ordinary transgressions. Judas betrayed Christ because he had always felt uncomfortable with his earthly tendencies beside that pure spirit, and also because he wanted to jingle the thirty pieces of silver in his pocket. The priests did Him to death because He claimed the Messiahship and to be the Son of God, and their formalism rose against Him, and their blindness to all spiritual elevation made them hate Him. Pilate sent Him to the Cross because he was a coward, and thought that the life of a Jewish peasant was a small thing to give in order to secure his position. And the mob howled at His heels, and wagged their heads as they passed by, oblivious of His miracles and His benevolence, simply because of the vulgar hatred of anything that is lofty, and because they were so absorbed in material things that they had no eyes for that radiant beauty. In the whole list of these motives there is not a sin that you and I do not commit, nor is there any one of them which may not be reproduced, and as a matter of fact, is reproduced, by hundreds and thousands in this professedly Christian land.

Oh, brethren! the actual murderers are not the worst criminals, though their deed be the worst, considered in itself. Those Roman soldiers who nailed His hands to the Cross, and went back to their barracks that night, quite comfortable and unconscious that they had been doing anything beyond their routine military duty, were innocent and white-handed compared with the men and women among us, who, with the additional evidence of the Cross, and the empty grave, and the throne in the heavens, and the Christian Church, still stand aloof and say, We see no beauty in Him that we should desire Him.' Take care lest your attitude to Jesus Christ bring the level of your criminality close up to that high-water mark, or carry it even beyond it, for it is possible to crucify the Son of God afresh,' and they who do so have the greater guilt.

III. The Temporary Triumph Of The Darkness Is The Eternal Victory Of The Light.

Now, lastly, my text suggests that the temporary triumph of the darkness is the eternal victory of the light.

This is your hour'--not the next. This is your hour.' Sixty minutes tick, and it will be gone. When Christ was beaten He was Conqueror, and as He looked upon His Cross He said, I have overcome the world.' The eclipse which hung over the little hill and the land of Palestine, during the long hours of that slowly passing day, ended before He died. And His death was but the passing for a brief moment of the shadow of death across the bright luminary which, when the shadow has passed, shines out and' with new spangled beams, flames in the forehead of the morning sky.' The darkness triumphed, and in its triumph it was overcome.

He, by dying, is the death of death. This Jonah inflicted a mortal wound on the loathly monster in whose maw He lay for three days. He, by bearing the penalty of sin, takes away the penalty of it for us all. He, in the quenching of the light of His life in the night of death, reveals God more than even He did in His life, and is never more truly the Illuminator of mankind than when He lies in the darkness of the grave and brings immortality to light. He, by His death, delivers men from the kingdom of darkness, and translates them into His own kingdom; giving them new powers for holiness, new hopes, inspiriting them to rebellion against the tyrants that have dominion over them; and thus conquering when He falls. The power of the darkness is broken like a crested wave, toppling over at its highest and dissolving in ineffectual spray.

So we have encouragement for all momentary checks and defeats, if there be such in our experience, when we are doing Christ's work. The history of the Church repeats in all ages, generation after generation, the same law to which the Master submitted: Except a corn of wheat fall into the ground and die it abideth alone; but if it die it bringeth forth much fruit.' We conquer when we are overcome; Christ conquered so, and His servants after Him.

And now apply all these principles which I have so imperfectly stated to your own personal lives. Men and the kingdom of darkness over-reached and outwitted themselves when they slew Jesus Christ. And so all antagonism to Him, whether it be theoretical or whether it be practical, and alienation of heart only, is suicidal folly. When it most succeeds it is nearest the breaking point of utter failure, like a man sawing off the branch on which he sits. Every man that sets himself against God in Christ, either to argue Him down and talk Him out of existence, or to break His bands asunder and cast away His cords,' has begun a Sisyphean task which will never come to any good. All sin is essentially irrational and opposed to the whole motion of the universe, and must necessarily be annihilated and come to nothing. The coarse title of one of our old English plays carries a great truth in it; The Devil is an Ass,' and for the man that obeys the kingdom of darkness the right epitaph is Thou fool!' Oh, brothers! do not fling yourselves into that hopeless struggle. Put yourselves on the right side in this age-long conflict, of which the issue was determined before evil was, and was accomplished when Christ died. For be sure of this, that as certainly as The darkness is past, and the true Light now shineth,' so certainly all they that fight against the light--and all men fight against it who shut their eyes to it--are engaged in a conflict of which only one issue is possible, and that is defeat, bitter, complete, absolute. Rather let us all, though we be evil, and though there be a bad self in us that knows itself to be evil and hates the Light--let us all go to it. It may pain the eye, but it is the only cure for the ophthalmia. Let us go to it, spread ourselves out before it, and say, Search me, O Christ, and try me, and see if there be any wicked way in me. Lead me, a blind man, into the light.' And His answer will come: I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the Light of life.'

Maclaren: Luk 22:54-71

In The High Priest's Palace

Then took they Him, and led Him, and brought Him into the high priest's house. And Peter followed afar off. 55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with Him. 57, And he denied Him, saying, Woman, I know Him not. 58. And, after a little while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not. 59. And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with Him; for he is a Galilean. 60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. 61. And the Lord turned, and looked upon Peter: and Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. 62. And Peter went out, and wept bitterly. 63. And the men that held Jesus mocked Him and smote Him. 64. And when they had blindfolded Him, they struck Him on the face, and asked Him, saying, Prophesy, who is it that smote Thee 65. And many other things blasphemously spake they against Him. 66. And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came together, and led Him into their council, 67. Saying, Art Thou the Christ? tell us. And He said unto them, If I tell you, ye will not believe: 68. And if I also ask you, ye will not answer Me, nor lot Me go. 69. Hereafter shall the Son of man sit on the right hand of the power of God. 70. Then said they all, Art Thou then the Son of God? And He said unto them, Ye say that I am.? 71. And they said, What need we any further witness? for we ourselves have heard of His own mouth.'--Luke 22:54-71.

THE present passage deals with three incidents, each of which may be regarded either as an element in our Lord's sufferings or as a revelation of man's sin. He is denied, mocked, and formally rejected and condemned. A trusted friend proves faithless, the underlings of the rulers brutally ridicule His prophetic claims, and their masters vote Him a blasphemer for asserting His divinity and Messiahship.

I. We Have The Failure Of Loyalty And Love In Peter's Denials.

I may observe that Luke puts all Peter's denials before the hearing by the council, from which it is clear that the latter was later than the hearing recorded by Matthew and John. The first denial probably took place in the great hall of the high priest's official residence, at the upper end of which the prisoner was being examined, while the hangers-on huddled round the fire, idly waiting the event.

The morning air bit sharply, and Peter, exhausted, sleepy, sad, and shivering, was glad to creep near the blaze. Its glinting on his face betrayed him to a woman's sharp eye, and her gossiping tongue could not help blurting out her discovery. Curiosity, not malice, moved her; and there is no reason to suppose that any harm would have come to Peter, if he had said, as he should have done, Yes, I am His disciple.' The day for persecuting the Servants was not yet come, but for the present it was Jesus only who was aimed at.

No doubt, cowardice had a share in the denials, but there was more than that in them. Peter was worn out with fatigue, excitement, and sorrow. His susceptible nature would be strongly affected by the trying scenes of the last day, and all the springs of life would be low. He was always easily influenced by surroundings, and just as, at a later date, he was carried away' by the presence at Antioch of the Judaisers, and turned his back on the liberal principles which he had professed, so now he could not resist the current of opinion, and dreaded being unlike even the pack of menials among whom he sat. He was ashamed of his Master and hid his colours, not so much for fear of bodily harm as of ridicule. Was there not a deeper depth still in his denials, even the beginnings of doubt whether, after all, Jesus was what he had thought Him? Christ prayed that Peter's faith' should not

fail' or be totally eclipsed, and that may indicate that the assault was made on his faith' and that it wavered, though it recovered steadfastness.

If he had been as sure of Christ's work and nature as when he made his great confession, he could not have denied Him. But the sight of Jesus bound, unresisting, and evidently at the mercy of the rulers, might well make a firmer faith stagger. We have not to steel ourselves to bear bodily harm if we confess Christ; but many of us have to run counter to a strong current flowing around us, and to be alone in the midst of unsympathising companions ready to laugh and gibe, and some of us are tempted to waver in our convictions of Christ's divinity and redeeming power, because He still seems to stand at the bar of the wise men and leaders of opinion, and to be treated by them as a pretender. It is a wretched thing to be persecuted out of one's Christianity in the old-fashioned fire and sword style; but it is worse to be laughed out of it or to lose it, because we breathe an atmosphere of unbelief. Let the doctors at the top of the hall and the lackeys round the fire who take their opinions from them say what they like, but let them not make us ashamed of Jesus.

Peter slipped away to the gateway, and there, apparently, was again attacked, first by the porteress and then by others, which occasioned the second denial, while the third took place in the same place, about an hour afterwards. One sin makes many. The devil's hounds hunt in packs. Consistency requires the denier to stick to his lie. Once the tiniest wing tip is in the spider's web, before long the whole body will be wrapped round by its filthy, sticky threads.

If Peter had been less confident, he would have been more safe. If he had said less about going to prison and death, he would have had more reserve fidelity for the time of trial. What business had he thrusting himself into the palace? Over-reliance on self leads us to put ourselves in the way of temptations which it were wiser to avoid. Had he forgotten Christ's warnings? Apparently so. Christ predicts the fall that it may not happen, and if we listen to Him, we shall not fall.

The moment of recovery seems to have been while our Lord was passing from the earlier to the later examination before the rulers. In the very floodtide of Peter's oaths, the shrill cock-crow is heard, and at the sound the half-finished denial sticks in his throat. At the same moment he sees Jesus led past him, and that look, so full of love, reproof, and pardon, brought him back to loyalty, and saved him from despair. The assurance of Christ's knowledge of our sins against Him melts the heart, when the assurance of His forgiveness and tender love comes with it. Then tears, which are wholly humble but not wholly grief, flow. They do not wash away the sin, but they come from the assurance that Christ's love, like a flood, has swept it away. They save from remorse, which has no healing in it.

II. We Have The Rude Taunts Of The Servants.

The mockery here comes from Jews, and is directed against Christ's prophetic character, while the later jeers of the Roman soldiers make a jest of His kingship. Each set lays hold of what seems to it most ludicrous in His pretensions, and these servants ape their masters on the judgment seat, in laughing to scorn this Galilean peasant who claimed to be the Teacher of them all. Rude natures have to take rude ways of expression, and the vulgar mockery meant precisely the same as more polite and covert scorn means from more polished people; namely, rooted disbelief in Him. These mockers were contented to take their opinions on trust from priests and rabbis. How often, since then, have Christ's servants been objects of popular odium at the suggestion of the same classes, and how often have the ignorant people been misled by their trust in their teachers to hate and persecute their true Master!

Jesus is silent under all the mockery, but then, as now, He knows who strikes Him. His eyes are open behind the bandage, and see the lifted hands and mocking lips. He will speak one day, and His speech will be detection and condemnation. Then He was silent, as patiently enduring shame and spitting for our sakes. Now He is silent, as long-suffering and wooing us to repentance; but He keeps count and record of men's revilings, and the day comes when He whose eyes are as a flame of fire will say to every foe, I know thy works.'

III. We Have The Formal Rejection And Condemnation By The Council.

The hearing recorded in Luke 22:66-71 took place' as soon as it was day,' and was apparently a more formal official ratification of the proceedings of the earlier examination described by Matthew and John. The ruler's question was put simply in order to obtain material for the condemnation already resolved on. Our Lord's answer falls into two parts, in the first of which He in effect declines to recognise the bona tides of His judges and the competency of the tribunal, and in the second goes beyond their question, and claims participation in divine glory and power. If I tell you, ye will not believe'; therefore He will not tell them.

Jesus will not unfold His claims to those who only seek to hear them in order to reject, not to examine, them. Silence is His answer to ingrained prejudice masquerading as honest inquiry. It is ever so. There is small chance of truth at the goal if there be foregone conclusions or biased questions at the starting-point. If I ask you, ye will not answer.' They had taken refuge in judicious but self-condemning silence when He had asked them the origin of John's mission and the meaning of the One Hundred and Tenth Psalm, and thereby showed that they were not seeking light. Jesus will gladly speak with any who will be frank with Him, and let Him search their hearts; but He will not unfold His mission to such as refuse to answer His questions. But while thus He declines to submit Himself to that tribunal, and in effect accuses them of obstinate blindness and a fixed conclusion to reject the claims which they were pretending to examine, He will not leave them without once more asserting an even higher dignity than that of Messiah. As a prisoner at their bar, He has nothing to say to them; but as their King and future Judge, He has something. They desire to find materials for sentence of death, and though He will not give these in the character of a criminal before His judges, He also desires that the sentence should pass, and He will declare His divine prerogatives and full possession of divine power in the hearing of the highest court of the nation.

It was fitting that the representatives of Israel, however prejudiced, should hear at that supreme moment the full assertion of full deity. It was fitting that Israel should condemn itself, by treating that claim as blasphemy. It was fitting that Jesus should bring about His death by His twofold claim--that made to the Sanhedrim, of being the Son of God, and that before Pilate, of being the King of the Jews.

The whole scene teaches us the voluntary character of Christ's Death, which is the direct result of this tremendous assertion. It carries our thoughts forward to the time when the criminal of that morning shall be the Judge, and the judges and we shall stand at His bar. It raises the solemn question, Did Jesus claim truly when He claimed divine power? If truly, do we worship Him? If falsely, what was He? It mirrors the principles on which He deals with men universally, answering him that cometh, according to the multitude of his idols,' and meeting hypocritical pretences of seeking the truth about Him with silence, but ever ready to open His heart and the witness to His claims to the honest and docile spirits who are ready to accept His words, and glad to open their inmost secrets to Him.

Maclaren: Luk 22:61

Christ's Look

And the Lord turned and looked upon Peter.'--Luke 22:61.

ALL four Evangelists tell the story of Peter's threefold denial and swift repentance, but we owe the knowledge of this look of Christ's to Luke only. The other Evangelists connect the sudden change in the denier with his hearing the cock crow only, but according to Luke there were two causes co-operating to bring about that sudden repentance, for, he says,' Immediately, while he yet spake, the cock crew. And the Lord turned and looked upon Peter.' And we cannot doubt that it was the Lord's look enforcing the fulfilment of His prediction of the cock-crow that broke down the denier.

Now, it is very difficult, if not impossible, to weave a consecutive whole out of the four versions of the story of Peter's triple denial. But this at least is clear from them all, that Jesus was away at the upper, probably the raised, end of the great hall, and that if any of the three instances of denial took place within that building, it was at such a distance that neither could the words be heard, nor could a look from one end of it to the other have been caught. I think that if we try to localise, and picture the whole scene ourselves, we are obliged to suppose that that look, which smote Peter into swift collapse of penitence, came as the Lord Jesus was being led bound down the hall out through the porch, past the fire, and into the gloomy archway, on His road to further suffering. As He was thus brought for a moment close to him, the Lord turned and looked upon Peter,' and then He passed from his sight for ever, as he would fear.

I wish, then, to deal--although it must be very imperfectly and inadequately--with that look that changed this man. And I desire to consider two things about it: what it said, and what it did.

I. What It Said.

It spoke of Christ's knowledge, of Christ's pain, of Christ's love.

Of Christ's knowledge--I have already suggested that we cannot suppose that the Prisoner at one end of the hall, intensely occupied with the questionings and argumentation of the priests, and with the false witnesses, could have heard the denial, given in tones subdued by the place, at the other end. Still less could He have heard the denials in louder tones, and accompanied with execrations, which seemed to have been repeated in the porch without. But as He passed the Apostle that look said: I heard them all--denials and oaths and passion; I heard them all.' No wonder that after the Resurrection, Peter, with that remembrance in his mind, fell at the Master's feet and said, Lord! Thou knowest all things. Thou didst know what Thou didst not hear, my muttered recreancy and treason, and my blurted out oaths of denial. Thou knowest all things.' No wonder that when he stood up amongst the Apostles after the Resurrection and the Ascension, and was the mouthpiece of their prayers, remembering this scene as well as other incidents, he began his prayer with Thou, Lord, which knowest the hearts of all men.' But let us remember that this--call it, if you like, supernatural--knowledge which Jesus Christ had of the denial, is only one of a great body of facts in His life, if we accept these Gospels, which show that, as one of the Evangelists says, at almost the beginning of his history, He needed not that any man should testify of man, for He knew what was in man.' It is precisely on the same line, as His first words to Peter, whom He greeted as he came to Him with Thou art Simon; thou shalt be Cephas.' It is entirely on the same line as the words with which He greeted another of this little group, When thou wast under the fig-tree I saw thee.' It is on the same line as the words with which He penetrated to the unspoken thoughts of His churlish entertainer when He said,' Simon! I have somewhat to say unto thee.' It is on the lines on which we have to think of that Lord now as knowing us all. He looks still from the judgment-seat, where He does not stand as a criminal, but sits as the supreme and omniscient Arbiter of our fates, and Judge of our actions. And He beholds us, each of us, moment by moment, as we go about our work, and often, by our cowardice, by our faithlessness, by our inconsistencies, deny the Lord that bought' us. It is an awful thought, and therefore do men put it away from them: Thou God seest me.' But it is stripped of all its awfulness, while it retains all its purifying and quickening power, when we think, as our old hymn has it:

Though now ascended up on high,He bends on earth a Brother's eye.'

And we have not only to feel that the eye that looks upon us is cognisant of our denials, but that it is an eye that pities our infirmities, and knowing us altogether, loves us better than we know. Oh! if we believed in Christ's look, and that it was the look of infinite love, life would be less solitary, less sad, and we should feel that wherever His glance fell there His help was sure, and there were illumination and blessedness. The look spoke of Christ's knowledge.

Again, it spoke of Christ's pain. Peter had not thought that he was hurting his Master by his denials; he only thought of saving himself. And, perhaps, if it had come into his loving and impulsive nature, which yielded to the temptation the more readily because of the same impulsiveness which also led it to yield swiftly to good influences, if he had thought that he was adding another pang to the pains of his Lord whom he had loved through all his denial, even his cowardice would have plucked up courage to confess, and deny not but confess,' that he belonged to the Christ. But he did not remember all that. And now there came into his mind--from that look, the bitter thought, I have wrung His heart with yet another pang, and at this supreme moment, when there is so much to rack and pain; I have joined the tormentors.'

And so, do we not pain Jesus Christ? Mysterious as it is, yet it seems as if, since it is true that we please Him when we are obeying Him, it must be somehow true that we pain Him when we deny Him, and some kind of shadow of grief may pass even over that glorified nature when we sin against Him, and forget Him, and repay His love with indifference, and reject His counsel. We know that in His earthly life there was no bitterer pang inflicted upon Him than the one which the Psalmist prophesied, He that ate bread with Me hath lifted up his heel against Me.' And we know that in the measure in which human nature is purified and perfected, in that measure does it become more susceptible and sensitive to the pain of faithless friends. Chilled love, rejected endeavours to help--which are, perhaps, the deepest and the most spiritual of sorrows which men can inflict upon one another, Jesus Christ experienced in full measure, heaped up and running over. And we, even we to-day, may be grieving the Holy Spirit of God, whereby we are sealed unto the day of redemption.' Christ's knowledge of the Apostle's denials brought pain to His heart.

Again, the look spoke of Christ's love. There was in it saddened disapprobation, but there was not in it any spark of anger; nor what, perhaps, would be worse, any ice of withdrawal or indifference. But there even at that supreme moment, lied against by false witnesses, insulted and spit upon by rude soldiers, rejected by the priests as an impostor and a blasphemer, and on His road to the Cross, when, if ever, He might have been absorbed in Himself, was His heart at leisure from itself, and in divine and calm self-oblivion could think of helping the poor denier that stood trembling there beneath His glance. That is of a piece with the majestic, yet not repelling calm, which marks the Lord in all His life, and which reaches its very climax in the Passion and on the Cross. Just as, whilst nailed there, He had leisure to think of the penitent thief, and of the weeping mother, and of the disciple whose loss of his Lord would be compensated by the gaining of her to take care of, so as He was being borne to Pilate's judgment, He turned with a love that forgot itself, and poured itself into the denier's heart. Is not that a divine and eternal revelation for us? We speak of the love of a brother who, sinned against seventy times seven, yet forgives. We bow in reverence before the love of a mother who cannot forget, but must have compassion on the son of her womb. We wonder at the love of a father who goes out to seek the prodigal. But all these are less than that love which beamed lambent from the eye of Christ, as it fell on the denier, and which therein, in that one transitory glance, revealed for the faith and thankfulness of all ages an eternal fact. That love is steadfast as the heavens, firm as the foundations of the earth. Yea! the mountains may depart and the hills be removed, but My loving kindness shall not depart, neither shall the covenant of My peace be removed.' It cannot be frozen into indifference. It cannot be stirred into heat of anger. It cannot be provoked to withdrawal. Repelled, it returns; sinned against, it forgives; denied, it meekly beams on in self-revelation; it hopeth all things, it beareth all things. And He who, as He passed out to Pilate's bar, cast His look of love on the denier, is looking upon each of us, if we would believe it, with the same look, pitiful and patient, reproachful, and yet forgiving, which unveils all His love, and would fain draw us in answering love, to cast ourselves at His feet, and tell Him all our sin.

And now, let us turn to the second point that I suggested.

II. What The Look Did.

First, it tore away the yell that hid Peter's sin from himself. He had not thought that he was doing anything wrong when he denied. He had not thought about anything but saving his own skin. If he had reflected for a moment no doubt he would have found excuses, as we all can do. But when Christ stood there, what had become of the excuses? As by a flash he saw the ugliness of the deed that he himself had done. And there came, no doubt, into his mind in aggravation of the denial, all that had passed from that very first day when he had come to Christ's presence, all the confidences that had been given to him, how his wife's mother had been healed, how he himself had been cared for and educated, how he had been honoured and distinguished, how he had boasted and vowed and hectored the day before. And so he went out and wept bitterly.'

Now our sin captures us by lying to us, by blinding our consciences. You cannot hear the shouts of the men on the bank warning you of your danger when you are in the midst of the rapids, and so our sin deafens us to the still small voice of conscience. But nothing so surely reveals to us the true moral character of any of our actions, be they right or wrong, as bringing them under Christ's-eye, and thinking to ourselves, Durst I do that if He stood there beside me and saw it?' Peter could deny Him when He was at the far end of the hall. He could not have denied Him if he had had Him by his side. And if we will take our actions, especially any of them about which we are in doubt, into His presence, then it will be wonderful how conscience will be enlightened and quickened, how the fiend will start up in his own shape, and how poor and small the motives which tempted so strongly to do wrong will come to look, when we think of adducing them to Jesus. What did a maid-servant's flippant tongue matter to Peter then? And how wretchedly inadequate the reason for his denial looked when Christ's eye fell upon him. The most recent surgical method of treating skin diseases is to bring an electric light, ten times as strong as the brightest street lights, to bear upon the diseased patch, and fifty minutes of that search-light clears away the disease. Bring the beam from Christ's eye to bear on your lives, and you will see a great deal of leprosy, and scurf, and lupus, and all that you see will be cleared away. The look tore down the veil.

What more did it do? It melted the denier's heart into sorrow. I can quite understand a conscience being so enlightened as to be convinced of the evil of a certain course, and yet there being none of that melting into sorrow, which, as I believe, is absolutely necessary for any permanent victory over sins. No man will ever conquer his evil as long as he only shudderingly recoils from it. He has to be broken down into the penitential mood before he will secure the victory over his sin. You remember the profound words in our Lord's pregnant parable of the seeds, how one class which transitorily was Christian, had for its characteristic that immediately with joy they received the word. Yes; a Christianity that puts repentance into a parenthesis, and talks about faith only, will never underlie a permanent and thorough moral reformation. There is nothing that brings godly sorrow,' so surely as a glimpse of Christ's love; and nothing that reveals the love so certainly as the look.' You may hammer at a man's heart with law, principle, and moral duty, and all the rest of it, and you may get him to feel that he is a very poor creature, but unless the sunshine of Christ's love shines down upon him, there will be no melting, and if there is no melting there will be no permanent bettering.

And there was another thing that the look did. It tore away the veil from the sin; it made rivers of water flow from the melted heart in sorrow of true repentance; and it kept the sorrow from turning into despair. Judas went out and hanged himself.' Peter went out and wept bitterly.' What made the one the victim of remorse, and the other the glad child of repentance? How was it that the one was stiffened into despair that had no tears, and the other was saved because he could weep? Because the one saw his sin in the lurid light of an awakened conscience, and the other saw his sin in the loving look of a pardoning Lord. And that is how you and I ought to see our sins. Be sure, dear friend, that the same longsuffering, patient love is looking down upon each of us, and that if we will, like Peter, let the look melt us into penitent self-distrust and heart-sorrow for our clinging sins, then Jesus will do for us, as He did for that penitent denier on the Resurrection morning. He will take us apart by ourselves and speak healing words of forgiveness and reconciliation, so that we, like him, will dare in spite of our faithlessness, to fall at His feet and say, Lord, Thou knowest all things; Thou knowest that I, erst faithless and treacherous, love Thee; and all the more because Thou hast forgiven the denial and restored the denier.'

MHCC: Luk 22:21-38

How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, in a professed follower of Christ, than self-confidence, with disregard to warnings, and contempt of danger. Unless we watch and pray always, we may be drawn in the course of the day into those sins which we were in the morning most resolved against. If believers were left to themselves, they would fall; but they are kept by the power of God, and the prayer of Christ. Our Lord gave notice of a very great change of circumstances now approaching. The disciples must not expect that their friends would be kind to them as they had been. Therefore, he that has a purse, let him take it, for he may need it. They must now expect that their enemies would be more fierce than they had been, and they would need weapons. At the time the apostles understood Christ to mean real weapons, but he spake only of the weapons of the spiritual warfare. The sword of the Spirit is the sword with which the disciples of Christ must furnish themselves.

MHCC: Luk 22:39-46

Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthening him. It was a part of his humiliation that he was thus strengthened by a ministering spirit. 2. Being in agony, he prayed more earnestly. Prayer, though never out of season, is in a special manner seasonable when we are in an agony. 3. In this agony his sweat was as it were great drops of blood falling down. This showed the travail of his soul. We should pray also to be enabled to resist unto the shedding of our blood, striving against sin, if ever called to it. When next you dwell in imagination upon the delights of some favourite sin, think of its effects as you behold them here! See its fearful effects in the garden of Gethsemane, and desire, by the help of God, deeply to hate and to forsake that enemy, to ransom sinners from whom the Redeemer prayed, agonized, and bled.

MHCC: Luk 22:47-53

Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterwards he did of praying for those that despitefully use us. Corrupt nature warps our conduct to extremes; we should seek for the Lord's direction before we act in difficult circumstances. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too. But the hour and the power of darkness were short, and such the triumphs of the wicked always will be.

MHCC: Luk 22:54-62

Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dost thou not know me, Peter? 2. It was a chiding look. Let us think with what a rebuking countenance Christ may justly look upon us when we have sinned. 3. It was an expostulating look. Thou who 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. Peter, how art thou fallen and undone if I do not help thee! 5. It was a directing look, to go and bethink himself. 6. It was a significant look; it signified the conveying of grace to Peter's heart, to enable him to repent. 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 the happy turn. Christ looked upon the chief priests, and made no impression upon them as he did on Peter. It was not the mere look from Christ, but the Divine grace with it, that restored Peter.

MHCC: Luk 22:63-71

Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being blinded, they rush on. Let us meditate on this amazing transaction, and consider Him who endured such contradiction of sinners against himself.

Matthew Henry: Luk 22:21-38

We have here Christ's discourse with his disciples after supper, much of which is new here; and in St. John's gospel we shall find other additions. We should take example from him to entertain and edify our family and friends with such discourse at table as is good and to the use of edifying, which may minister grace to the hearers; but especially after we have been at the Lord's table, by Christian conference to keep one another in a suitable frame. The matters Christ here discoursed of were of weight, and to the present purpose.

I. He discoursed with them concerning him that should betray him, who was now present. 1. He signifies to them that the traitor was now among them, and one of them, Luk 22:21. By placing this after the institution of the Lord's supper, though in Matthew and Mark it is placed before it, it seems plain that Judas did receive the Lord's supper, did eat of that bread and drink of that cup; for, after the solemnity was over, Christ said, Behold, the hand of him that betrayeth me is with me on the table. There have been those that have eaten bread with Christ and yet have betrayed him. 2. He foretels that the treason would take effect (Luk 22:22): Truly the Son of man goes as it was determined, goes to the place where he will be betrayed; for he is delivered up by the counsel and foreknowledge of God, else Judas could not have delivered him up. Christ was not driven to his sufferings, but cheerfully went to them. He said, Lo, I come. 3. He threatens the traitor: Woe to that man by whom he is betrayed. Note, Neither the patience of the saints under their sufferings, nor the counsel of God concerning their sufferings, will be any excuse for those that have any hand in their sufferings, or that persecute them. Though God has determined that Christ shall be betrayed and he himself has cheerfully submitted to it, yet Judas's sin or punishment is not at all the less. 4. He frightens the rest of the disciples into a suspicion of themselves, by saying that it was one of them, and not naming which (Luk 22:23): They began to enquire among themselves, to interrogate themselves, to put the question to themselves, who it was that should do this thing, that could be so base to so good a Master. The enquiry was not, Is it you? or, Is it such a one? but, Is it I?

II. Concerning the strife that was among them for precedency or supremacy.

1. See what the dispute was: Which of them should be accounted the greatest. Such and so many contests among the disciples for dignity and dominion, before the Spirit was poured upon them, were a sad presage of the like strifes for, and affections of, supremacy in the churches, after the Spirit should be provoked to depart from them. How inconsistent is this with that in the verse before! There they were enquiring which would be the traitor, and here which should be the prince. Could such an instance of humility, and such an instance of pride and vanity, be found in the same men, so near together? This is like sweet waters and bitter proceeding at the same time out of the same fountain. What a self-contradiction is the deceitful heart of man!

2. See what Christ said to this dispute. He was not sharp upon them, as might have been expected (he having so often reproved them for this very thing), but mildly showed them the sin and folly of it.

(1.) This was to make themselves like the kings of the Gentiles, who affect worldly pomp, and worldly power, Luk 22:25. They exercise lordship over their subjects, and are ever and anon striving to exercise lordship too over the princes that are about them, though as good as themselves, if they think them not so strong as themselves. Note, The exercising of lordship better becomes the kings of the Gentiles than the ministers of Christ. But observe, They that exercise authority, and take upon themselves to bear sway, and give law, they are called Benefactors - Euergetas , they call themselves so, and so their flatterers call them, and those that set themselves to serve their interests. It is pretended that they have been benefactors, and upon that account they should be admitted to have rule; nay, that in exercising authority they are benefactors. However they may really serve themselves, they would be thought to serve their country. One of the Ptolemies was surnamed Euergetes - The Benefactor. Now our Saviour, by taking notice of this, intimates, [1.] That to do good is much more honourable than to look great; for these princes that were the terror of the mighty would not be called so, but rather the benefactors of the needy; so that, by their own confession, a benefactor to his country is much more valued than a ruler of his country. [2.] That to do good is the surest way to be great, else they that aimed to be rulers would not have been so solicitous to be called Benefactors. This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. They would indeed be benefactors to the world, by bringing the gospel to it. Let them value themselves upon that title, which they would indeed be entitled to, and then they need not strive which should be the greatest, for they would all be greater - greater blessings to mankind than the kings of the earth, that exercise lordship over them. If they have that which is confessedly the greater honour, of being benefactors, let them despise the less, of being rulers.

(2.) It was to make themselves unlike the disciples of Christ, and unlike Christ himself: " You shall not be so, "Luk 22:26, Luk 22:27. "It was never intended that you should rule any otherwise than by the power of truth and grace, but that you should serve. "When church-rulers affect external pomp and power, and bear up themselves by secular interests and influences, they debase their office, and it is an instance of degeneracy like that of Israel when they would have a king like the nations that were round about them, whereas the Lord was their King. See here, [1.] What is the rule Christ gave to his disciples: He that is greater among you, that is senior, to whom precedency is due upon the account of his age, let him be as the younger, both in point of lowness of place (let him condescend to sit with the younger, and be free and familiar with them) and in point of labour and work. We say, Juniores ad labores, seniores ad honores - Let the young work, and the aged receive their honours. But let the elder take pains as well as the younger; their age and honour, instead of warranting them to take their ease, bind them to double work. And he that is chief, ho hēgoumenos - the president of the college or assembly, let him be as he that serves, hōs ho diakonōn - as the deacon; let him stoop to the meanest and most toilsome services for the public good, if there be occasion. [2.] What was the example which he himself gave to this rule: Whether is greater, he that sitteth at meat or he that serveth? he that attendeth or he that is attended on? Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant?

(3.) They ought not to strive for worldly honour and grandeur, because he had better honours in reserve for them, of another nature, a kingdom, a feast, a throne, for each of them, wherein they should all share alike, and should have no occasion to strive for precedency, Luk 22:28-30. Where observe,

[1.] Christ's commendation of his disciples for their faithfulness to him; and this was honour enough for them, they needed not to strive for any greater. It is spoken with an air of encomium and applause: " You are they who have continued with me in my temptations, you are they who have stood by me and stuck to me when others have deserted me and turned their backs upon me."Christ had his temptations; he was despised and rejected of men, reproached and reviled, and endured the contradiction of sinners. But his disciples continued with him, and were afflicted in all his afflictions. It was but little help that they could give him, or service that they could do him; nevertheless, he took it kindly that they continued with him, and he here owns their kindness, though it was by the assistance of his own grace that they did continue. Christ's disciples had been very defective in their duty. We find them guilty of many mistakes and weaknesses: they were very dull and very forgetful, and often blundered, yet their Master passes all by and forgets it; he does not upbraid them with their infirmities, but gives them this memorable testimonial, You are they who have continued with me. Thus does he praise at parting, to show how willing he is to make the best of those whose hearts he knows to be upright with him.

[2.] The recompence he designed them for their fidelity: I appoint, diatithemai , I bequeath, unto you a kingdom. Or thus, I appoint to you, as my Father has appointed a kingdom to me, that you may eat and drink at my table. Understand it, First, Of what should be done for them in this world. God gave his Son a kingdom among men, the gospel church, of which he is the living, quickening, ruling, Head. This kingdom he appointed to his apostles and their successors in the ministry of the gospel, that they should enjoy the comforts and privileges of the gospel, help to communicate them to others by gospel ordinances, sit on thrones as officers of the church, not only declaratively, but exhortatively judging the tribes of Israel that persist in their infidelity, and denouncing the wrath of God against them, and ruling the gospel Israel, the spiritual Israel, by the instituted discipline of the church, administered with gentleness and love. This is the honour reserved for you. Or, Secondly, Of what should be done for them in the other world, which I take to be chiefly meant. Let them go on in their services in this world; their preferments shall be in the other world. God will give them the kingdom, in which they shall be sure to have, 1. The richest dainties; for they shall eat and drink at Christ's table in his kingdom, of which he had spoken, Luk 22:16, Luk 22:18. They shall partake of those joys and pleasures which were the recompence of his services and sufferings. They shall have a full satisfaction of soul in the vision and fruition of God; and herein they shall have the best society, as at a feast, in the perfection of love. 2. The highest dignities: "You shall not only be provided for at the royal table, as Mephibosheth at David's, but you shall be preferred to the royal throne; shall sit down with me on my throne, Rev 3:21. In the great day you shall sit on thrones, as assessors with Christ, to approve of and applaud his judgment of the twelve tribes of Israel. "If the saints shall judge the world (1Co 6:2), much more the church.

III. Concerning Peter's denying him. And in this part of the discourse we may observe,

1. The general notice Christ gives to Peter of the devil's design upon him and the rest of the apostles (Luk 22:31): The Lord said, Simon, Simon, observe what I say; Satan hath desired to have you, to have you all in his hands, that he may sift you as wheat. Peter, who used to be the mouth of the rest in speaking to Christ, is here made the ear of the rest; and what is designed for warning to them all ( all you shall be offended, because of me ) is directed to Peter, because he was principally concerned, being in particular manner struck at by the tempter: Satan has desired to have you. Probably Satan had accused the disciples to God as mercenary in following Christ, and aiming at nothing else therein but enriching and advancing themselves in this world, as he accused Job. "No,"saith God, "they are honest men, and men of integrity.""Give me leave to try them,"saith Satan, "and Peter particularly."He desired to have them, that he might sift them, that he might show them to be chaff, and not wheat. The troubles that were now coming upon them were sifting, would try what there was in them: but this was not all; Satan desired to sift them by his temptations, and endeavoured by those troubles to draw them into sin, to put them into a loss and hurry, as corn when it is sifted to bring the chaff uppermost, or rather to shake out the wheat and leave nothing but the chaff. Observe, Satan could not sift them unless God gave him leave: He desired to have them, as he begged of God a permission to try and tempt Job. Exētēsato - " He has challenged you, has undertaken to prove you a company of hypocrites, and Peter especially, the forwardest of you."Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: "Leave them to me, to sift them for it."

2. The particular encouragement he gave to Peter, in reference to this trial: " I have prayed for thee, because, though he desires to have them all, he is permitted to make his strongest onset upon thee only: thou wilt be most violently assaulted, but I have prayed for thee, that thy faith fail not, that it may not totally and finally fail."Note, (1.) If faith be kept up in an hour of temptation, though we may fall, yet we shall not be utterly cast down. Faith will quench Satan's fiery darts. (2.) Though there may be many failings in the faith of true believers, yet there shall not be a total and final failure of their faith. It is their seed, their root, remaining in them. (3.) It is owing to the mediation and intercession of Jesus Christ that the faith of his disciples, though sometimes sadly shaken, yet is not sunk. If they were left to themselves, they would fail; but they are kept by the power of God and the prayer of Christ. The intercession of Christ is not only general, for all that believe, but for particular believers (I have prayed for thee ), which is an encouragement for us to pray for ourselves, and an engagement upon us to pray for others too.

3. The charge he gives to Peter to help others as he should himself be helped of God: " When thou art converted, strengthen thy brethren; when thou art recovered by the grace of God, and brought to repentance, do what thou canst to recover others; when thou hast found they faith kept from failing, labour to confirm the faith of others, and to establish them; when thou hast found mercy with God thyself, encourage others to hope that they also shall find mercy."Note, (1.) Those that have fallen into sin must be converted from it; those that have turned aside must return; those that have left their first love must do their first works. (2.) Those that through grace are converted from sin must do what they can to strengthen their brethren that stand, and to prevent their falling; see Psa 51:11-13; 1Ti 1:13.

4. Peter's declared resolution to cleave to Christ, whatever it cost him (Luk 22:33): Lord, I am ready to go with thee, both into prison and to death. This was a great word, and yet I believe no more than he meant at this time, and thought he should make good too. Judas never protested thus against denying Christ, though often warned of it; for his heart was as fully set in him to the evil as Peter's was against it. Note, All the true disciples of Christ sincerely desire and design to follow him, whithersoever he goes, and whithersoever he leads them, though into a prison, though out of the world.

5. Christ's express prediction of his denying him thrice (Luk 22:34): " I tell thee, Peter (thou dost not know thine own heart, but must be left to thyself a little, that thou mayest know it, and mayest never trust to it again), the cock shall not crow this day before thou even deny that thou knowest me. "Note, Christ knows us better than we know ourselves, and knows the evil that is in us, and will be done by us, which we ourselves do not suspect. It is well for us that Christ knows where we are weak better than we do, and therefore where to come in with grace sufficient; that he knows how far a temptation will prevail, and therefore when to say, Hitherto shall it come, and no further.

IV. Concerning the condition of all the disciples.

1. He appeals to them concerning what had been, Luk 22:35. He had owned that they had been faithful servants to him, Luk 22:28. Now he expects, at parting, that they should acknowledge that he had been a kind and careful Master to them ever since they left all to follow him: When I sent you without purse, lacked you any thing? (1.) He owns that he had sent them out in a very poor and bare condition, barefoot, and with no money in their purses, because they were not to go far, nor be out long; and he would thus teach them to depend upon the providence of God, and, under that, upon the kindness of their friends. If God thus send us out into the world, let us remember that better than we have thus begun low. (2.) Yet ye will have them own that, notwithstanding this, they had lacked nothing; they then lived as plentifully and comfortably as ever; and they readily acknowledged it: " Nothing, Lord; I have all, and abound."Note, [1.] It is good for us often to review the providences of God that have been concerning us all our days, and to observe how we have got through the straits and difficulties we have met with. [2.] Christ is a good Master, and his service a good service; for though his servants may sometimes be brought low, yet he will help them; and though he try them, yet will he not leave them. Jehovah-jireh. [3.] We must reckon ourselves well done by, and must not complain, but be thankful, if we have had the necessary supports of life, though we have had neither dainties nor superfluities, though we have lived from hand to mouth, and lived upon the kindness of our friends. The disciples lived upon contribution, and yet did not complain that their maintenance was precarious, but owned, to their Master's honour, that it was sufficient; they had wanted nothing.

2. He gives them notice of a very great change of their circumstances now approaching. For, (1.) He that was their Master was now entering upon his sufferings, which he had often foretold (Luk 22:37): "Now that which is written must be fulfilled in me, and this among the rest, He was numbered among the transgressors - he must suffer and die as a malefactor, and in company with some of the vilest of malefactors. This is that which is yet to be accomplished, after all the rest, and then the things concerning me, the things written concerning me, will have an end; then I shall say, It is finished. "Note, It may be the comfort of suffering Christians, as it was of a suffering Christ, that their sufferings were foretold, and determined in the counsels of heaven, and will shortly determine in the joys of heaven. They were written concerning them, and they will have an end, and will end well, everlastingly well. (2.) They must therefore expect troubles, and must not think now to have such an easy and comfortable life as they had had; no, the scene will alter. They must now in some degree suffer with their Master; and, when he is gone, they must expect to suffer like him. The servant is not better than his Lord. [1.] They must not now expect that their friends would be so kind and generous to them as they had been; and therefore, He that has a purse, let him take it, for he may have occasion for it, and for all the good husbandry he can use. [2.] They must now expect that their enemies would be more fierce upon them than they had been, and they would need magazines as well as stores: He that has no sword wherewith to defend himself against robbers and assassins (2Co 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 (1Pe 4:1), arm ourselves with an expectation of trouble, that it may not be a surprise to us, and with a holy resignation to the will of God in it, that there may be no opposition in us to it: and then we are better prepared than if we had sold a coat to buy a sword. The disciples hereupon enquire what strength they had, and find they had among them two swords (Luk 22:38), of which one was Peter's. The Galileans generally travelled with swords. Christ wore none himself, but he was not against his disciples' wearing them. But he intimates how little he would have them depend upon this when he saith, It is enough, which some think is spoken ironically: "Two swords among twelve men! you are bravely armed indeed when our enemies are now coming out against us in great multitudes, and every one with a sword!"Yet two swords are sufficient for those who need none, having God himself to be the shield of their help and the sword of their excellency, Deu 33:29.

Matthew Henry: Luk 22:39-46

We have here the awful story of Christ's agony in the garden, just before he was betrayed, which was largely related by the other evangelists. In it Christ accommodated himself to that part of his undertaking which he was now entering upon - the making of his soul an offering for sin. He afflicted his own soul with grief for the sin he was to satisfy for, and an apprehension of the wrath of God to which man had by sin made himself obnoxious, which he was pleased as a sacrifice to admit the impressions of, the consuming of a sacrifice with fire from heaven being the surest token of its acceptance. In it Christ entered the lists with the powers of darkness, gave them all the advantages they could desire, and yet conquered them.

I. What we have in this passage which we had before is, 1. That when Christ went out, though it was in the night, and a long walk, his disciples (eleven of them, for Judas had given them the slip) followed him. Having continued with him hitherto in his temptations, they would not leave him now. 2. That he went to the place where he was wont to be private, which intimates that Christ accustomed himself to retirement, was often alone, to teach us to be so, for freedom of converse with God and our own hearts. Though Christ had no conveniency for retirement but a garden, yet he retired. This should particularly be our practice after we have been at the Lord's table; we have then work to do which requires us to be private. 3. That he exhorted his disciples to pray that, though the approaching trial could not be avoided, yet they might not in it enter into temptation to sin; that, when they were in the greatest fright and danger, yet they might not have any inclination to desert Christ, nor take a step towards it: "Pray that you may be kept from sin. "4. That he withdrew from them, and prayed himself; they had their errands at the throne of grace, and he had his, and therefore it was fit that they should pray separately, as sometimes, when they had joint errands, they prayed together. He withdrew about a stone's cast further into the garden, which some reckon about fifty of sixty paces, and there he kneeled down (so it is here) upon the bare ground; but the other evangelists say that afterwards he fell on his face, and there prayed that, if it were the will of God, this cup of suffering, this bitter cup, might be removed from him. This was the language of that innocent dread of suffering which, being really and truly man, he could not but have in his nature. 5. That he, knowing it to be his Father's will that he should suffer and die, and that, as the matter was now settled, it was necessary for our redemption and salvation, presently withdrew that petition, did not insist upon it, but resigned himself to his heavenly Father's will: " Nevertheless not my will be done, not the will of my human nature, but the will of God as it is written concerning me in the volume of the book, which I delight to do, let that be done,"Psa 40:7, Psa 40:8. 6. That his disciples were asleep when he was at prayer, and when they should have been themselves praying, Luk 22:45. When he rose from prayer, he found them sleeping, unconcerned in his sorrows; but see what a favourable construction is here put upon it, which we had not in the other evangelists - they were sleeping for sorrow. The great sorrow they were in upon the mournful farewells their Master had been this evening giving them had exhausted their spirits, and made them very dull and heavy, which (it being now late) disposed them to sleep. This teaches us to make the best of our brethren's infirmities, and, if there be one cause better than another, charitably impute them to that. 7. That when he awoke them, then he exhorted them to pray (Luk 22:46): " Why sleep ye? Why do you allow yourselves to sleep? Rise and pray. Shake off your drowsiness, that you may be fit to pray, and pray for grace, that you may be able to shake off your drowsiness."This was like the ship-master's call to Jonah in a storm (Jon 1:6): Arise, call upon thy God. When we find ourselves either by our outward circumstances or our inward dispositions entering into temptation, it concerns us to rise and pray, Lord, help me in this time of need. But,

II. There are three things in this passage which we had not in the other evangelists: -

1. That, when Christ was in his agony, there appeared to him an angel from heaven, strengthening him, Luk 22:43. (1.) It was an instance of the deep humiliation of our Lord Jesus that he needed the assistance of an angel, and would admit it. The influence of the divine nature withdrew for the present, and then, as to his human nature, he was for a little while lower than the angels, and was capable of receiving help from them. (2.) When he was not delivered from his sufferings, yet he was strengthened and supported under them, and that was equivalent. If God proportion the shoulders to the burden, we shall have no reason to complain, whatever he is pleased to lay upon us. David owns this a sufficient answer to his prayer, in the day of trouble, that God strengthened him with strength in his soul, and so does the son of David, Psa 138:3. (3.) The angels ministered to the Lord Jesus in his sufferings. He could have had legions of them to rescue him; nay, this one could have done it, could have chased and conquered the whole band of men that came to take him; but he made use of his ministration only to strengthen him; and the very visit which this angel made him now in his grief, when his enemies were awake and his friends asleep, was such a seasonable token of the divine favour as would be a very great strengthening to him. Yet this was not all: he probably said something to him to strengthen him; put him in mind that his sufferings were in order to his Father's glory, to his own glory, and to the salvation of those that were given him, represented to him the joy set before him, the seed he should see; with these and the like suggestions he encouraged him to go on cheerfully; and what is comforting is strengthening. Perhaps he did something to strengthen him, wiped away his sweat and tears, perhaps ministered some cordial to him, as after his temptation, or, it may be, took him by the arm, and helped him off the ground, or bore him up when he was ready to faint away; and in these services of the angel the Holy Spirit was enischuōn auton - putting strength into him; for so the word signifies. It pleased the Lord to bruise him indeed; yet did he plead against him with his great power? No, but he put strength in him (Job 23:6), as he had promised, Psa 89:21; Isa 49:8; Isa 50:7.

2. That, being in an agony, he prayed more earnestly, Luk 22:44. As his sorrow and trouble grew upon him, he grew more importunate in prayer; not that there was before any coldness or indifferency in his prayers, but there was now a greater vehemency in them, which was expressed in his voice and gesture. Note, Prayer, though never out of season, is in a special manner seasonable when we are in an agony; and the stronger our agonies are the more lively and frequent our prayers should be. Now it was that Christ offered up prayers and supplications with strong crying and tears, and was heard in that he feared (Heb 5:7), and in his fear wrestled, as Jacob with the angel.

3. That, in this agony, his sweat was as it were great drops of blood falling down to the ground. Sweat came in with sin, and was a branch of the curse, Gen 3:19. And therefore, when Christ was made sin and a curse for us, he underwent a grievous sweat, that in the sweat of his face we might eat bread, and that he might sanctify and sweeten all our trials to us. There is some dispute among the critics whether this sweat is only compared to drops of blood, being much thicker than drops of sweat commonly are, the pores of the body being more than ordinarily opened, or whether real blood out of the capillary veins mingled with it, so that it was in colour like blood, and might truly be called a bloody sweat; the matter is not great. Some reckon this one of the times when Christ shed his blood for us, for without the shedding of blood there is no remission. Every pore was as it were a bleeding wound, and his blood stained all his raiment. This showed the travail of his soul. He was now abroad in the open air, in a cool season, upon the cold ground, far in the night, which, one would think, had been enough to strike in a sweat; yet now he breaks out into a sweat, which bespeaks the extremity of the agony he was in.

Matthew Henry: Luk 22:47-53

Satan, finding himself baffled in his attempts to terrify our Lord Jesus, and so to put him out of the possession of his own soul, betakes himself (according to his usual method) to force and arms, and brings a party into the field to seize him, and Satan was in them. Here is,

I. The marking of him by Judas. Here a numerous party appears, and Judas at the head of them, for he was guide to them that took Jesus; they knew not where to find him, but he brought them to the place: when they were there, they knew not which was he, but Judas told them that whomsoever he should kiss, that same was he; so he drew near to him to kiss him, according to the wonted freedom and familiarity to which our Lord Jesus admitted his disciples. Luke takes notice of the question Christ asked him, which we have not in the other evangelists: Judas, betrayest thou the Son of man with a kiss? What! Is this the signal? Luk 22:48. Must the Son of man be betrayed, as if any thing could be concealed from him, and a plot carried on against him unknown to him? Must one of his own disciples betray him, as if he had been a hard Master to them, or deserved ill at their hands? Must he be betrayed with a kiss? Must the badge of friendship be the instrument of treachery? Was ever a love-token so desecrated and abused? Note, Nothing can be a greater affront or grief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by those that profess relation to him and an affection for him. Those do so who, under pretence of zeal for his honour, persecute his servants, who, under the cloak of a seeming affection for the honour of free grace, give a blow to the root of holiness and strictness of conversation. Many instances there are of Christ's being betrayed with a kiss, by those who, under the form of godliness, fight against the power of it. It were well if their own consciences would put this question to them, which Christ here puts to Judas, Betrayest thou the Son of man with a kiss? And will he not resent it? Will he not revenge it?

II. The effort which his disciples made for his protection (Luk 22:49): When they saw what would follow, that those armed men were come to seize him, they said, " Lord, shall we smite with the sword? Thou didst allow us to have two swords, shall we now make use of them? Never was there more occasion; and to what purpose should we have them if we do not use them?"They asked the question as if they would not have drawn the sword without commission from their Master, but they were in too much haste and too much heat to stay for an answer. But Peter, aiming at the head of one of the servants of the high priest, missed his blow, and cut off his right ear. As Christ, by throwing them to the ground that came to take him, showed what he could have done, so Peter, by this exploit, showed what he could have done too in so good a cause if he had had leave. The other evangelists tell us what was the check Christ gave to Peter for it. Luke here tells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to his enemies who came to take him, to pacify them, that they might not be provoked by it to fall upon the disciples, whom he had undertaken the preservation of: " Pass by this injury and affront; it was without warrant from me, and there shall not be another blow struck."Though Christ had power to have struck them down, and struck them dead, yet he speaks them fair, and, as it were, begs their pardon for an assault made upon them by one of his followers, to teach us to give good words even to our enemies. 2. How he cured the wound, which was more than amends sufficient for the injury: He touched his ear, and healed him; fastened his ear on again, that he might not so much as go away stigmatized, though he well deserved it. Christ hereby gave them a proof, (1.) Of his power. He that could heal could destroy if he pleased, which should have obliged them in interest to submit to him. Had they returned the blow upon Peter, he would immediately have healed him; and what could not a small regiment do that had such a surgeon to it, immediately to help the sick and wounded? (2.) Of his mercy and goodness. Christ here gave an illustrious example to his own rule of doing good to them that hate us, as afterwards he did of praying for them that despitefully use us. Those who render good for evil do as Christ did. One would have thought that this generous piece of kindness should have overcome them, that such coals, heaped on their heads, should have melted them, that they could not have bound him as a malefactor who had approved himself such a benefactor; but their hearts were hardened.

III. Christ's expostulation with the officers of the detachment that came to apprehend him, to show what an absurd thing it was for them to make all this rout and noise, v. 52, 53. Matthew relates it as said to the multitude. Luke tells us that it was said to the chief priests and captains of the temple the latter commanded the several orders of the priests, and therefore are here put between the chief priests and the elders, so that they were all ecclesiastics, retainers to the temple, who were employed in this odious piece of service; and some of the first rank too disparaged themselves so far as to be seen in it. Now see here,

1. How Christ reasons with them concerning their proceedings. What occasion was there for them to come out in the dead of the night, and with swords and staves? (1.) They knew that he was one that would not resist, nor raise the mob against them; he never had done any thing like this. Why then are ye come out as against a thief? (2.) They knew he was one that would not abscond, for he was daily with them in the temple, in the midst of them, and never sought to conceal himself, nor did they offer to lay hands on him. Before his hour was come, it was folly for them to think to take him; and when his hour was come it was folly for them to make all this ado to take him.

2. How he reconciles himself to their proceedings; and this we had not before: " But this is your hour, and the power of darkness. How hard soever it may seem that I should be thus exposed, I submit, for so it is determined. This is the hour allowed you to have your will against me. There is an hour appointed me to reckon for it. Now the power of darkness, Satan, the ruler of the darkness of this world, is permitted to do his worst, to bruise the heel of the seed of the woman, and I resolve to acquiesce; let him do his worst. The Lord shall laugh at him, for he sees that his day, his hour, is coming. "Psa 37:13. Let this quiet us under the prevalency of the church's enemies; let it quiet us in a dying hour, that, (1.) It is but an hour that is permitted for the triumph of our adversary, a short time, a limited time. (2.) It is their hour, which is appointed them, and in which they are permitted to try their strength, that omnipotence may be the more glorified in their fall. (3.) It is the power of darkness that rides master, and darkness must give way to light, and the power of darkness be made to truckle to the prince of light. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too.

Matthew Henry: Luk 22:54-62

We have here the melancholy story of Peter's denying his Master, at the time when he was arraigned before the high priest, and those that were of the cabal, that were ready to receive the prey, and to prepare the evidence for his arraignment, as soon as it was day, before the great sanhedrim, Luk 22:66. But notice is not taken here, as was in the other evangelists, of Christ's being now upon his examination before the high priest, only of his being brought into the high priest's house, Luk 22:54. But the manner of expression is observable. They took him, and led him, and brought him, which methinks is like that concerning Saul (1Sa 15:12): He is gone about, and passed on, and gone down; and intimates that, even when they had seized their prey, they were in confusion, and, for fear of the people, or rather struck with inward terror upon what they had seen and heard, they took him the furthest way about, or, rather, knew not which way they hurried him, such a hurry were they in in their own bosoms. Now observe,

I. Peter's falling. 1. It began in sneaking. He followed Christ when he was had away prisoner; this was well, and showed a concern for his Master. But he followed afar off, that he might be out of danger. He thought to trim the matter, to follow Christ, and so to satisfy his conscience, but to follow afar off, and so to save his reputation, and sleep in a whole skin. 2. It proceeded in keeping his distance still, and associating himself with the high priest's servants, when he should have been at his master's elbow. The servants kindled a fire in the midst of the hall and sat down together, to talk over their night-expedition. Probably Malchus was among them, and Peter sat down among them, as if he had been one of them, at least would be thought to be so. His fall itself was disclaiming all acquaintance with Christ, and relation to him, disowning him because he was now in distress and danger. He was charged by a sorry simple maid, that belonged to the house, with being a retainer to this Jesus, about whom there was now so much noise. She looked wistfully upon him as he at by the fire, only because he was a stranger, and one whom she had not seen before; and concluding that at this time of night there were no neuters there, and knowing him not to be any of the retinue of the high priest, she concludes him to be one of the retinue of this Jesus, or perhaps she had been some time or other looking about her in the temple, and had seen Jesus there and Peter with him, officious about him, and remembered him; and this man was with him, saith she. And Peter, as he had not the courage to own the charge, so he had not the wit and presence of mind to turn it off, as he might have done many ways, and therefore flatly and plainly denies it: Woman, I know him not. 4. His fall was repeated a second time (Luk 22:58): After a little while, before he had time to recollect himself, another saw him, and said, " Even thou art one of them, as slyly as thou sittest here among the high priest's servants." Not I, saith Peter; Man, I am not. And a third time, about the space of an hour after (for, saith the tempter, "When he is down, down with him; let us follow the blow, till we get him past recovery"), another confidently affirms, strenuously asserts it, " Of a truth this fellow also was with him, let him deny it if he can, for you may all perceive he is a Galilean. "But he that has once told a lie is strongly tempted to persist in it; the beginning of that sin is as the letting forth of water. Peter now not only denies that he is a disciple of Christ, but that he knows any thing of him (Luk 22:60): " Man, I know not what thou sayest; I never heard of this Jesus."

II. Peter's getting up again. See how happily he recovered himself, or, rather, the grace of God recovered him. See how it was brought about: -

1. The cock crew just as he was the third time denying that he knew Christ, and this startled him and put him upon thinking. Note, Small accidents may involve great consequences.

2. The Lord turned and looked upon him. This circumstance we had not in the other evangelists, but it is a very remarkable one. Christ is here called the Lord, for there was much of divine knowledge, power, and grace, appearing in this. Observe, Though Christ had now his back upon Peter, and was upon his trial (when, one would think, he had something else to mind), yet he knew all that Peter said. Note, Christ takes more notice of what we say and do than we think he does. When Peter disowned Christ, yet Christ did not disown him, though he might justly have cast him off, and never looked upon him more, but have denied him before his Father. It is well for us that Christ does not deal with us as we deal with him. Christ looked upon Peter, not doubting but that Peter would soon be aware of it; for he knew that, though he had denied him with his lips, yet his eye would still be towards him. Observe, Though Peter had now been guilty of a very great offence, and which was very provoking, yet Christ would not call to him, lest he should shame him or expose him; he only gave him a look which none but Peter would understand the meaning of, and it had a great deal in it. (1.) It was a convincing look. Peter said that he did not know Christ. Christ turned, and looked upon him, as if he should say, "Dost thou not know me, Peter? Look me in the face, and tell me so."(2.) It was a chiding look. We may suppose that he looked upon him and frowned, or some way signified his displeasure. Let us think with what an angry countenance Christ justly looks upon us when we have sinned. (3.) It was an expostulating upbraiding look: "What, Peter, art thou he that disownest me now, when thou shouldest come and witness for me? What thou a disciple? Thou that wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me?"(4.) It was a compassionate look; he looked upon him with tenderness. "Poor Peter, how weak is thine heart! How art thou fallen and undone if I do not help thee!"(5.) It was a directing look. Christ guided him with his eye, gave him a wink to go out from that sorry company, to retire, and bethink himself a little, and then he would soon see what he had to do. (6.) It was a significant look: it signified the conveying of grace to Peter's heart, to enable him to repent; the crowing of the cock would not have brought him to repentance without this look, nor will the external means without special efficacious grace. Power went along with this look, to change the heart of Peter, and to bring him to himself, to his right mind.

3. Peter remembered the words of the Lord. Note, The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul a happy turn. Tolle et lege - Take it up, and read.

4. Then Peter went out, and wept bitterly. One look from Christ melted him into tears of godly sorrow for sin. The candle was newly put out, and then a little thing lighted it again. Christ looked upon the chief priests, and made no impression upon them as he did on Peter, who had the divine seed remaining in him to work upon. It was not the look from Christ, but the grace of God with it, that recovered Peter, and brought him to-rights.

Matthew Henry: Luk 22:63-71

We are here told, as before in the other gospels,

I. How our Lord Jesus was abused by the servants of the high priest. The abjects, the rude and barbarous servants, gathered themselves together against him. They that held Jesus, that had him in custody till the court sat, they mocked him, and smote him (Luk 22:63), they would not allow him to repose himself one minute, though he had had no sleep all night, nor to compose himself, though he was hurried to his trial, and no time given him to prepare for it. They made sport with him: this sorrowful night to him shall be a merry night to them; and the blessed Jesus, like Samson, is made the fool in the play. They hood-winked him, and then, according to the common play that young people have among them, they struck him on the face, and continued to do so till he named the person that smote him (Luk 22:64), intending hereby an affront to his prophetical office, and that knowledge of secret things which he was said to have. We are not told that he said any thing, but bore every thing; hell was let loose, and he suffered it to do its worst. A greater indignity could not be done to the blessed Jesus, yet this was but one instance of many; for many other things blasphemously spoke they against him, Luk 22:65. They that condemned him for a blasphemer were themselves the vilest blasphemers that ever were.

II. How he was accused and condemned by the great sanhedrim, consisting of the elders of the people, the chief priests, and the scribes, who were all up betimes, and got together as soon as it was day, about five of the clock in the morning, to prosecute this matter. They were working this evil upon their beds, and, as soon as ever the morning was light, practised it, Mic 2:1. They would not have been up so early for any good work. It is but a short account that we have here of his trial in the ecclesiastical court.

1. They ask him, Art thou the Christ? He was generally believed by his followers to be the Christ, but they could not prove it upon him that he had ever said so totidem verbis - in so many words, and therefore urge him to own it to them, Luk 22:67. If they had asked him this question with a willingness to admit that he was the Christ, and to receive him accordingly if he could give sufficient proof of his being so, it had been well, and might have been for ever well with them; but they asked it with a resolution not to believe him, but a design to ensnare him.

2. He justly complained of their unfair and unjust usage of him, Luk 22:67, Luk 22:68. They all, as Jews, professed to expect the Messiah, and to expect him at this time. No other appeared, or had appeared, that pretended to be the Messiah. He had no competitor, nor was he likely to have any. He had given amazing proofs of a divine power going along with him, which made his claims very well worthy of a free and impartial enquiry. It had been but just for these leaders of the people to have taken him into their council, and examined him there as a candidate for the messiahship, not at the bar as a criminal. "But,"saith he, (1.) " If I tell you that I am the Christ, and give you ever such convincing proofs of it, you are resolved that you will not believe. Why should the cause be brought on before you who have already prejudged it, and are resolved, right or wrong, to run it down, and to condemn it?"(2.) " If I ask you what you have to object against the proofs I produce, you will not answer me. "Here he refers to their silence when he put a question to them, which would have led them to own his authority, Luk 20:5-7. They were neither fair judges, nor fair disputants; but, when they were pinched with an argument, would rather be silent than own their conviction: " You will neither answer me nor let me go; if I be not the Christ, you ought to answer the arguments with which I prove that I am; if I be, you ought to let me go; but you will do neither."

3. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not now admit the proof of it, to their conviction (Luk 22:69): " Hereafter shall the Son of man sit, and be seen to sit, on the right hand of the power of God, and then you will not need to ask whether he be the Christ or no."

4. Hence they inferred that he set up himself as the Son of God, and asked him whether he were so or no (Luk 22:70): Art thou then the Son of God? He called himself the Son of man, referring to Daniel's vision of the Son of man that came near before the Ancient of days, Dan 7:13, Dan 7:14. But they understood so much as to know that if he was that Son of man, he was also the Son of God. And art thou so? By this it appears to have been the faith of the Jewish church that the Messiah should be both Son of man and Son of God.

5. He owns himself to be the Son of God: Ye say that I am; that is, "I am, as ye say."Compare Mar 14:62. Jesus said, I am. This confirms Christ's testimony concerning himself, that he was the Son of God, that he stood to it, when he knew he should suffer for standing to it.

6. Upon this they ground his condemnation (Luk 22:71): What need we any further witness? It was true, they needed not any further witness to prove that he said he was the Son of God, they had it from his own mouth; but did they not need proof that he was not so, before they condemned him as a blasphemer for saying that he was so? Had they no apprehension that it was possible he might be so, and then what horrid guilt they should bring upon themselves in putting him to death? No, they know not, neither will they understand. They cannot think it possible that he should be the Messiah, though ever so evidently clothed with divine power and grace, if he appear not, as they expect, in worldly pomp and grandeur. Their eyes being blinded with the admiration of that, they rush on in this dangerous prosecution, as the horse into the battle.

Barclay: Luk 22:31-38

We take the story of the tragedy of Peter all in one piece. Peter was a strange paradoxical mixture.

(i) Even in spite of his denial he was fundamentally loyal. H. G. Wells once said, "A man may be a bad musician, and yet be passionately in love with music." No matter what Peter did, however terrible his failure, he was nonetheless passionately devoted to Jesus. There is hope for the man who even when he is sinning is still haunted by goodness.

(ii) Peter was well warned. Jesus warned him both directly and indirectly. Luk 22:33-38with their talk of swords is a strange passage. But what they mean is this--Jesus was saying, "All the time so far you have had me with you. In a very short time you are going to be cast upon your own resources. What are you going to do about it? The danger in a very short time is not that you will possess nothing; but that you will have to fight for your very existence." This was not an incitement to armed force. It was simply a vivid eastern way of telling the disciples that their very lives were at stake. No one could say that the seriousness and danger of the situation, and his own liability to collapse were not presented to Peter.

(iii) Peter was over-confident. If a man says, "That is one thing I will never do," that is often the very thing against which he must most carefully guard. Again and again castles have been captured because the attackers took the route which seemed unattackable and unscalable and at that very spot the defenders were off their guard. Satan is subtle. He attacks the point at which a man is too sure of himself, for there he is likeliest to be unprepared.

(iv) In all fairness it is to be noted that Peter was one of the two disciples (Joh 18:15) who had the courage to follow Jesus into the courtyard of the High Priest's house at all. Peter fell to a temptation which could only have come to a brave man. The man of courage always runs more risks than the man who seeks a placid safety. Liability to temptation is the price that a man pays when he is adventurous in mind and in action. It may well be that it is better to fail in a gallant enterprise than to run away and not even to attempt it.

(v) Jesus did not speak to Peter in anger but looked at him in sorrow. Peter could have stood it if Jesus had turned and reviled him; but that voiceless, grief-laden look went to his heart like a sword and opened a fountain of tears.

I think I'd sooner frizzle up,

I' the flames of a burnin' 'ell,

Than stand and look into 'is face,

And 'ear 'is voice say--"Well?"

The penalty of sin is to face, not the anger of Jesus, but the heartbreak in his eyes.

(vi) Jesus said a very lovely thing to Peter. "When you have turned," he said, "strengthen your brothers." It is as if Jesus said to Peter, "You will deny me; and you will weep bitter tears; but the result will be that you will be better able to help your brothers who are going through it." We cannot really help a man until we have been in the same furnace of affliction or the same abyss of shame as he has been. It was said of Jesus, "He can help others who are going through it because he has been through it himself." (Heb 2:18.) To experience the shame of failure and disloyalty is not all loss, because it gives us a sympathy and an understanding that otherwise we would never have won.

Barclay: Luk 22:39-46

The space within Jerusalem was so limited that there was no room for gardens. Many well-to-do people, therefore, had private gardens out on the Mount of Olives. Some wealthy friend had given Jesus the privilege of using such a garden, and it was there that Jesus went to fight his lonely battle. He was only thirty-three; and no one wants to die at thirty-three. He knew what crucifixion was like; he had seen it. He was in an agony; the Greek word is used of someone fighting a battle with sheer fear. There is no scene like this in all history. This was the very hinge and turning point in Jesus' life. He could have turned back even yet. He could have refused the cross. The salvation of the world hung in the balance as the Son of God literally sweated it out in Gethsemane; and he won.

A famous pianist said of Chopin's nocturne in C sharp minor, "I must tell you about it. Chopin told Liszt, and Liszt told me. In this piece all is sorrow and trouble. Oh such sorrow and trouble!--until he begins to speak to God, to pray; then it is all right." That is the way it was with Jesus. He went into Gethsemane in the dark; he came out in the light--because he had talked with God. He went into Gethsemane in an agony; he came out with the victory won and with peace in his soul--because he had talked with God.

It makes all the difference in what tone of voice a man says, "Thy will be done."

(i) He may say it in a tone of helpless submission, as one who is in the grip of a power against which it is hopeless to fight. The words may be the death-knell of hope.

(ii) He may say it as one who has been battered into submission. The words may be the admission of complete defeat.

(iii) He may say it as one who has been utterly frustrated and who sees that the dream can never come true: The words may be those of a bleak regret or even of a bitter anger which is all the more bitter because it cannot do anything about it.

(iv) He may say it with the accent of perfect trust. That is how Jesus said it. He was speaking to one who was Father; he was speaking to a God whose everlasting arms were underneath and about him even on the cross. He was submitting, but he was submitting to the love that would never let him go. Life's hardest task is to accept what we cannot understand; but we can do even that if we are sure enough of the love of God.

God, thou art love! I build my faith on that ...

I know thee, who has kept my path, and made

Light for me in the darkness, tempering sorrow

So that it reached me like a solemn joy:

It were too strange that I should doubt thy love.

Jesus spoke like that; and when we can speak like that, we can look up and say in perfect trust, "Thy will be done."

Barclay: Luk 22:47-53

Judas had found a way to betray Jesus in such a way that the authorities could come upon him when the crowd were not there. He knew that Jesus was in the habit of going at nights to the garden on the hill, and there he led the emissaries of the Sanhedrin. The captain of the Temple, or the Sagan, as he was called, was the official who was responsible for the good order of the Temple; the captains of the Temple here referred to were his lieutenants who were responsible for carrying out the actual arrest of Jesus. When a disciple met a beloved Rabbi, he laid his right hand on the Rabbi's left shoulder and his left hand on the right shoulder and kissed him. It was the kiss of a disciple to a beloved master that Judas used as a sign of betrayal.

There were four different parties involved in this arrest, and their actions and reactions are very significant.

(i) There was Judas the traitor. He was the man who had abandoned God and entered into a league with Satan. It is only when a man has put God out of his life and taken Satan in, that he can sink to selling Christ.

(ii) There were the Jews who had come to arrest Jesus. They were the men who were blind to God. When God incarnate came to this earth, all that they could think of was how to hustle him to a cross. They had so long chosen their own way and shut their ears to the voice of God and their eyes to his guidance that in the end they could not recognise him when he came. It is a terrible thing to be blind and deaf to God. As Mrs. Browning wrote,

"I too have strength--

Strength to behold him and not worship him,

Strength to fall from him and not to cry to him."

God save us from a strength like that!

(iii) There were the disciples. They were the men who for the moment had forgotten God. Their world had fallen in and they were sure the end had come. The last thing they remembered at that moment was God; the only thing they thought of was the terrible situation into which they had come. Two things happen to the man who forgets God and leaves him out of the situation. He becomes utterly terrified and completely disorganized. He loses the power to face life and to cope with it. In the time of trial, life is unlivable without God.

(iv) There was Jesus. And Jesus was the one person in the whole scene who remembered God. The amazing thing about him in the last days was his absolute serenity once Gethsemane was over. In those days, even at his arrest, it was he who seemed to be in control; and even at his trial, it was he who was the judge. The man who walks with God can cope with any situation and look any foe in the eyes, unbowed and unafraid. It is he, and he alone, who can ultimately say,

"In the fell clutch of circumstance,

I have not winced nor cried aloud.

Under the bludgeonings of chance

My head is bloody, but unbow'd.

It matters not how strait the gate,

How charged with punishments the scroll,

I am the master of my fate:

I am the captain of my soul."

It is only when a man has bowed to God that he can talk and act like a conqueror.

Barclay: Luk 22:54-62

See Comments for Luke 22:31-38

Barclay: Luk 22:63-71

During the night Jesus had been brought before the High Priest. That was a private and unofficial examination. Its purpose was for the authorities to gloat over him and, if possible, to trip him up in cross-examination so that a charge could be formulated against him. After that, he was handed over to the Temple police for safe-keeping, and they played their cruel jests upon him. When the morning came, he was taken before the Sanhedrin.

The Sanhedrin was the supreme court of the Jews. In particular it had complete jurisdiction over all religious and theological matters. It was composed of seventy members. Scribes, Rabbis and Pharisees, priests and Sadducees, and elders were all represented on it. It could not meet during the hours of darkness. That is why they held Jesus until the morning before they brought him before it. It could meet only in the Hall of Hewn Stone in the Temple court. The High Priest was its president.

We possess the rules of procedure of the Sanhedrin. Perhaps they are only the ideal which was never fully carried out; but at least they allow us to see what the Jews, at their best, conceived that the Sanhedrin should be and how far their actions fell short of their own ideals in the trial of Jesus. The court sat in a semi-circle, in which every member could see every other member. Facing the court stood the prisoner dressed in mourning dress. Behind him sat the rows of the students and disciples of the Rabbis. They might speak in defence of the prisoner but not against him. Vacancies in the court were probably filled by co-option from these students. All charges must be supported by the evidence of two witnesses independently examined. A member of the court might speak against the prisoner, and then change his mind and speak for him, but not vice-versa. When a verdict was due, each member had to give his individual judgment, beginning at the youngest and going on to the most senior. For acquittal a majority of one was all that was necessary; for condemnation there must be a majority of at least two. Sentence of death could never be carried out on the day on which it was given; a night must elapse so that the court might sleep on it, so that, perchance, their condemnation might turn to mercy. The whole procedure was designed for mercy; and, even from Luke's summary account, it is clear that the Sanhedrin, when it tried Jesus, was far from keeping its own rules and regulations.

It is to be very carefully noted that the charge the Sanhedrin finally produced against Jesus was one of blasphemy. To claim to be the Son of God was an insult to God's majesty and therefore blasphemy, and punishable by death.

It is the tragic fact that when Jesus asked for love he did not even receive simple justice. It is the glorious fact that Jesus, even when he had emerged from a night of malignant questioning, even when he had been mocked and buffeted and scourged, still had utter confidence that he would be set down at the right hand of God and that his triumph was sure. His faith defied the facts. He never for a moment believed that men in the end could defeat the purposes of God.

Constable: Luk 22:1--Joh 1:1

VII. Jesus' passion, resurrection, and ascension 22:1--24:53

Luke's unique rendition of the death, burial, and resurrection of Jesus has several important characteristics. It contains more of Jesus' farewell comments to the disciples at the Last Supper compared with the other synoptic accounts. It also clarifies some of the events surrounding Jesus' trials. It provides additional details of the crucifixion, and it includes other of Jesus' post-resurrection appearances. Generally Luke pictured Jesus as a righteous man suffering unjustly though pursuing the path that His Father, the Old Testament prophets, and He had foreordained and foretold. Though this is the concluding section of this Gospel, Luke left an ending to which he could later attach the Book of Acts smoothly.

Constable: Luk 22:14-38

C. Events in the upper room 22:14-38

Luke included more information about what Jesus said and did on this occasion than Matthew or Mark did. John's account is the fullest of all (John 13-17).

Constable: Luk 22:35-38

6. The opposition to come 22:35-38

This last part of Jesus' conversation with His disciples in the upper room is unique to Luke. It continues the theme of Jesus' rejection leading to death and what the disciples could expect in view of that rejection.

22:35 Jesus reminded the disciples that when he had sent them out on two previous missions they had lacked nothing that they needed (cf. 9:1-3; 10:1-3). In view of Peter's failure that Jesus had just revealed, it seems that Jesus intended this question to remind the disciples to trust in Him in the up-coming crisis rather than in themselves.

22:36 Previously they had not equipped themselves for their ministry but had trusted other people to provide for them. However they were not to trust in other people now. They were to fortify themselves for the conflict that lay ahead shortly, namely Jesus' arrest and crucifixion. Probably Jesus used the purse, bag, and sword metaphorically rather than literally to symbolize the disciples' personal resources. Apparently Jesus wanted His disciples to arm themselves with personal preparedness including dependence on God and His Word for the impending crisis. He was calling them to be ready for hardship and self-sacrifice.⁴⁸⁰

Some commentators took Jesus' command literally.⁴⁸¹ The purse and bag may indicate that they should provide for their own subsistence since no one else would. However this was not the case in the early days of the church or even during Jesus' passion. There were still other believers who looked out for one another (e.g., Acts 1:3, 15; 2:44-47). Some take the command to sell one's outer garment to purchase a sword literally as well. However, Jesus later rebuked Peter for using a sword to defend himself (Matt. 26:52). Furthermore Jesus never taught His disciples to arm themselves so they could defend themselves much less take active aggression against those who might oppose them (cf. 6:35-36; 22:52; et al.).

22:37 Jesus quoted Isaiah 53:12 to help His disciples realize that others would regard Him as a criminal. Therefore it would be very difficult for His disciples. They would face intense opposition, as Peter experienced in the high priest's courtyard. Jesus did not want them to underestimate the strength of the opposition that they would face so they would depend on God and not on themselves to remain faithful.

22:38 The disciples evidently took Jesus' words about buying swords literally. They produced two that they had already acquired. They had understood Jesus' earlier warnings about what lay ahead of Him in Jerusalem and had armed themselves to this extent. This was not Jesus' intention.

Some interpret "It (or That) is enough" as meaning two swords would be adequate in view of the coming conflict. This does not seem to be what Jesus meant since He later rebuked Peter for using even one sword to defend Him (vv. 49-51; cf. Matt. 26:52). Furthermore two swords would not be enough to defend Jesus against arrest. Others interpret Jesus as having meant that the possession of two swords was enough to identify Jesus and the disciples as criminals and so fulfill Isaiah 53:12.⁴⁸² However it was not the possession of swords that identified Jesus as a criminal but the false charges that He had claimed to be a king opposed to Caesar. Probably Jesus meant that He wished to pursue the discussion no further.⁴⁸³ The disciples had misunderstood Him. They would only learn what He meant later as they would learn the meaning of many other things that He had taught them that they had failed to perceive. The expression occurs often in the Old Testament in this sense (cf. Gen. 45:28; Exod. 9:28; Deut. 3:26; 1 Kings 19:4; 1 Chron. 21:15).

Luke probably included this part of Jesus' conversation with His disciples because it is a sober warning to all disciples of our need for personal spiritual preparation. We all face essentially what the Eleven did. We must not rely on physical defenses in spiritual warfare but make responsible preparations and arm ourselves with the resources that only God can provide (cf. Eph. 6:10-20). The disciples slept in Gethsemane when they should have been praying (vv. 40, 46). Likewise we often fail to ask God to help us and instead rely on our own resources.

Constable: Luk 22:39-53

D. The arrest of Jesus 22:39-53

This section in Luke's Gospel consists of two incidents: Jesus' preparation for His arrest and crucifixion, and the arrest itself. The subject of the whole section is proper preparation for persecution.

Constable: Luk 22:39-46

1. Jesus' preparation in Gethsemane 22:39-46 (cf. Matt. 26:30, 36-46; Mark 14:26, 32-42; John 18:1)

Luke organized his narrative so Jesus' praying in the garden follows immediately His instructions to the disciples about their preparing for the crisis to come. The present pericope shows Jesus' proper approach to it and the disciples' improper approach. The next pericope reveals the consequences of their actions.

22:39-40 Luke had earlier revealed that during this week Jesus spent His nights on the Mount of Olives (21:37). It is apparently to this custom that the writer referred here. Judas would have expected Jesus to do this, and Jesus did not try to elude Judas. Jesus' control over His own destiny is again evident in His leading the disciples out of the city to the mount. Luke did not identify the place where Jesus prayed as Gethsemane (Matt. 26:36; Mark 14:32) perhaps because he did not want to detract from the action in the pericope. Jesus focused the disciples' attention on their need for God's protection from temptation (Gr. peirasmon) and instructed them to pray for it (cf. 11:4). Only Luke wrote that He told them to pray for this, and only Luke mentioned that Jesus gave this command to all the disciples. The effect is that the reader sees all the disciples failing.

22:41-42 Luke presented Jesus praying as any disciple could pray (cf. Rom. 11:4; 14:11; Eph. 3:14; Phil. 2:10). His posture reflects His submissive attitude. Luke did not record that Jesus lay prostrate during part of His prayer vigil (Matt. 26:39; Mark 14:35).

The prayer itself reveals complete dependence on the Father's will. Jesus asked for a removal of the cup, the symbol of His sufferings because of God's judgment on sin (cf. Ps. 11:6; 75:8; Isa. 51:17; Jer. 25:15-17; 2 Cor. 5:21; 1 Pet. 2:24). He requested it if possible (Gr. ei boulei). Notwithstanding He submitted to His Father's will above all. Throughout his Gospel Luke made frequent references to Jesus' conscious fulfillment of God's purposes.

The submissiveness of Jesus' prayer is a model for all disciples. When we do not know God's will specifically, we can voice our request, but we should always submit our preferences to God's will. Luke pictured Jesus as a real man, not a demigod.

"The effect of the saying is that Jesus, facing the temptation to avoid the path of suffering appointed by God, nevertheless accepts the will of God despite his own desire that it might be otherwise. He does not seek to disobey the will of God, but longs that God's will might be different. But even this is to be regarded as temptation, and it is overcome by Jesus."⁴⁸⁴

22:43-44 Only Luke mentioned the angel who strengthened Jesus (cf. 9:26; 12:8-9; 15:10; 16:22). Probably he did this to help his readers realize the supernatural strength that praying brings (cf. 1 Kings 19:5-6; Dan. 10:17-18). However the angel's presence did not remove the agony that Jesus' felt as He prayed. The implication may be that the angel's help enabled Jesus to pray more intensely and so to resist temptation more effectively. Jesus' fervency, as His posture, reflected His feelings, this time His horror at the prospect of the Cross. God does not always spare us trials, but He provides strength to face them.⁴⁸⁵

In what sense was Jesus' sweat similar to drops of blood? Perhaps it was so profuse that it resembled blood flowing from a wound.⁴⁸⁶ Perhaps there is an allusion to this suffering being the fulfillment of God's judgment on Adam when He said that Adam would live by the sweat of his brow (Gen. 3:19).⁴⁸⁷ Luke may have been creating a rhetorical expression, namely tears of blood.⁴⁸⁸ Perhaps Jesus' sweat was red because blood exuded through the pores of His skin.⁴⁸⁹ Probably Luke made a connection with blood because Jesus' sweat was the result of His great sufferings as shedding blood is often the result of intense suffering. The point then is that Jesus was sweating profusely, and His sweat was the result of His suffering in anticipation of the Cross.

22:45-46 Instead of praying the disciples were sleeping. Luke noted that they slept from sorrow. Evidently their sorrow (Gr. lupe, grief) at the prospect of Jesus' impending death had worn them out. The NEB translation "worn out by grief" is helpful. Depression often results in weariness.

Jesus' question had the force of "How can you sleep at a time like this?" They needed to pray so they would not enter into temptation much less fall before it. Spiritual preparation before testing has more effect than just calling for rescue when we are in it (cf. Matt. 6:13; Luke 11:4). Jesus showed concern for the welfare of His disciples even when His own needs were the greatest. Luke omitted the three trips Jesus made to the sleeping disciples that Matthew and Mark recorded (Matt. 26:42-45; Mark 14:39-41). The effect is more emphasis on Jesus' praying and less on the disciples' failing.

Constable: Luk 22:47-53

2. Judas' betrayal 22:47-53 (cf. Matt. 26:47-56; Mark 14:43-52; John 18:2-12)

22:47-48 All the synoptic evangelists noted the close connection between Jesus' praying and the arrival of the soldiers. It was very important that Jesus pray. Judas preceded the arresting mob (Gr. ochlos, crowd) as Jesus had preceded His disciples, namely as their leader (v. 39). Luke stressed Judas' hypocrisy in betraying Jesus with a kiss, the sign of friendship (cf. Gen. 27:46-47; 2 Sam. 15:5; 20:9; Prov. 7:13; 27:6), plus the fact that Jesus knew Judas' purpose. Disciples of rabbis often greeted their teachers with a kiss on the hand.⁴⁹⁰ Luke described Judas as "one called Judas," a way of keeping him at a distance while viewing him. "Son of Man" stresses Jesus' identity as the divine ruler whom God had sent. The word order in the Greek text that indicates emphasis is "kiss," "Son of Man," and "betraying."

22:49-50 The disciples asked Jesus if they should use their swords (v. 38). Still their question was not so much a request for permission as an announcement of the action they intended to take. Jesus had earlier expressed His submission to the Father's will in prayer (vv. 41-44). The disciples had failed to pray and expressed their opposition to Jesus' will here. Luke did not identify the assailant as Peter (John 18:10) probably to keep the emphasis on his act rather than his identity. Interestingly Luke identified Judas clearly, but he did not identify Peter. Perhaps this magnifies the seriousness of Judas' sin while playing down Peter's sin. Doctor Luke and John noted that it was the right ear that Peter severed. Evidently Peter had swung to split the servant's head open and had missed. The sword (Gr. machaira) was small, curved, and commonly used for self-defense.

In Matthew and Mark, Peter's attack follows Jesus' arrest, but in Luke it precedes it. Perhaps the soldiers took hold of Jesus, then Peter flew into action, then Jesus restored the servant's ear, and then the soldiers led Jesus away.

22:51 Jesus rebuked Peter's aggressive defensive measure. This is more probable than that He spoke to the soldiers and requested permission to heal the servant.⁴⁹¹ Another improbable interpretation is that Jesus meant that the disciples should let the soldiers have their way with Him.⁴⁹² Jesus then reversed the damage done by healing the servant. He did what He had previously told the disciples to do, namely do good to their enemies rather than evil. Again Luke noted Jesus' compassion even for those who sought to kill Him. Jesus did not rely on the sword nor did He base His kingdom on the use of physical force.

22:52-53 By mentioning the representatives of the various groups--religious, military, and political--that had come to arrest Jesus, Luke highlighted the absurdity of their action, which Jesus identified. These were all leaders of the Jews, not common Israelites. They had come prepared for a fight, but Jesus assured them that He would not give them one. If they wanted to arrest Him, it would have been easier to do so in the temple in daylight. They did not do the deed then, of course, because they feared the people (19:48; 20:19; 22:2). By coming when and as they did, they only made the hypocrisy of their action more obvious.

"Hour" designates a time of destiny or opportunity. The power (Gr. exousia, "reigns" NIV, cf. 4:6; 23:7) of darkness is the authority of Satan that God gave him for that time. Coming after dark symbolized the power of darkness that was active behind their action.

Constable: Luk 22:54--23:26

E. The trials of Jesus 22:54-23:25

The following table identifies the aspects of Jesus' two trials that each evangelist recorded.

Jesus' Religious Trial
	Matthew	Mark	Luke	John
Before Annas				18:12-14, 19-24
Before Caiaphas	26:57-68	14:53-65	22:54, 63-65
Before the Sanhedrin	27:1	15:1	22:66-71
Jesus' Civil Trial
Before Pilate	27:2, 11-14	15:1-5	23:1-5	18:28-38
Before Herod Antipas			23:6-12
Before Pilate	27:15-26	15:6-15	23:13-25	18:39-19:16

Constable: Luk 22:54-62

1. Peter's denial of Jesus 22:54-62 (cf. Matt. 26:69-75; Mark 14:66-72; John 18:15-18, 25-27)

Luke placed Peter's denial ahead of Jesus' trial before Caiaphas whereas Matthew and Mark intertwined these events. The effect in Luke is to focus the reader's attention on Peter's behavior immediately after Jesus' prediction of his denial. Luke wanted his readers to see how Peter fell into temptation because he failed to pray. Luke stressed the fulfillment of Jesus' prediction of Peter's denial (vv. 31-34), Jesus' continuing concern for Peter (v. 61), and Peter's weakness in contrast to Jesus' strength. After Peter's denial, Luke moved on to Jesus' trials and concentrated on Him.

22:54 This verse introduces Jesus' trials and Peter's denial. Even though Peter followed Jesus at a distance he at least followed Him. The only other disciple to do so was evidently John (John 18:15-16). Seemingly this house or palace was the dwelling in which both Annas and Caiaphas resided (cf. Matt. 26:57-68; Mark 14:53-65).

22:55-57 Luke's account is essentially the same as Matthew's and Mark's. Peter evidently joined the circle of people seated around the fire. He first denied acquaintance with Jesus.

"Peter's response is called a denial. The word deny' (arneomai, v. 57) is used in the NT as the polar opposite of the word confess' (homologeo). We are to confess (i.e., acknowledge) Christ but deny ourselves (i.e., disown our private interests for the sake of Christ; cf. comment on 9:23). Peter here does the reverse. He denies Christ in order to serve his own interests."⁴⁹³

22:58 The absence of Jesus' name in this whole incident presents a picture in which Jesus was so much the center of everyone's attention that no one needed to call Him by name. This helps us appreciate the pressure Peter was under.

The person who accused Peter next was another maid, though Luke did not identify her (cf. Mark 14:69). Evidently a man joined her in accusing Jesus since Luke wrote that Peter addressed him when he responded. Matthew and Mark did not say that Peter responded to the maid. Perhaps Luke wanted to stress the pressure that was on Peter from male critics.

22:59-60 Luke's singular reference to an hour passing reflects his interest in the passing of time. The third accusation--this one spoken with conviction--came from another man, a relative of the man whose ear Peter had cut off (John 18:26). Luke omitted the oaths that Peter added to this denial (Matt. 26:74; Mark 14:71). He also wrote that Peter denied knowledge of what the accuser meant apparently in addition to his denying that he knew Jesus (Matt. 26:74; Mark 14:71). Immediately the cock crowed as Jesus had predicted (v. 34).

22:61-62 Luke had not told his readers that Jesus was anywhere near Peter. Perhaps Jesus was visible through a window, or His guards may have been leading Him past where He could see Peter. Luke's unique reference to His turning and looking at Peter adds to the shock effect of the moment. The word that Luke used to describe Jesus' looking usually means to look with interest, love, or concern (Gr. emblepo). Peter suddenly remembered what Jesus had predicted earlier that evening (v. 34) and undoubtedly His profession of loyalty to Jesus (v. 33). The realization of his unfaithfulness in this light, along with Jesus' teaching on the importance of faithfulness, caused Peter to leave the courtyard and to weep tears of bitter remorse.

Luke's account of this outstanding disciple's tragic failure stresses the importance of adequate spiritual preparation for times of testing. Like the other evangelists, Luke included this incident because of its timeless importance for all of Jesus' followers.

Constable: Luk 22:63-65

2. The mockery of the soldiers 22:63-65 (cf. Matt. 26:67-68; Mark 14:65)

Evidently this mockery happened during Peter's denial and at the end of Jesus' hearing before Caiaphas. Luke probably placed it here in his narrative as a transition to contrast Peter's attempts to avoid suffering with the sufferings of Jesus. It introduces Luke's accounts of Jesus' trials. Luke's is the longest of the synoptic accounts. It presents Jesus as a real man suffering unjustly at the hands of His accusers.

The men holding Jesus in custody were the religious leaders (v. 52; cf. Matt. 26:66-67; Mark 14:64-65). Luke presented Jesus as a prophet. He probably included this incident to show that Jesus' failure to prophesy was not due to inability but to His purpose to lay down His life as a sacrifice. Jesus' passive acceptance of all this foul treatment shows the same thing.

Constable: Luk 22:66-71

3. Jesus' trial before the Sanhedrin 22:66-71 (cf. Matt. 27:1; Mark 15:1a)

Luke is the only Gospel writer who gave us an account of what happened at this official meeting of the Sanhedrin. It followed informal interviews late at night by Annas and Caiaphas. This meeting took place very early on Friday morning, April 3, 33 A.D.⁴⁹⁴

22:66 The Sanhedrin, also known as the council of the elders, was Israel's supreme court. It could only conduct cases involving potential capital punishment during daylight hours.⁴⁹⁵ This seems to be the reason for the time of this meeting. Evidently the Sanhedrin members wanted to send Jesus on to Pilate for trial as early as they could. The Sanhedrin normally met in a building not far to the west of the western wall of the temple, but archaeologists are not sure exactly where.⁴⁹⁶

22:67-68 The Sanhedrin asked Jesus if He was claiming to be the Messiah. Jesus replied that they would not believe Him if He told them nor would they answer Him if He questioned them. Jesus and the religious leaders had formerly come to an impasse in their discussions (cf. 20:1-8, 26, 40). Jesus' point was that claiming or not claiming to be the Messiah would be pointless since His accusers would believe what they wanted to believe regardless of what He said. Furthermore they had a different idea than He did of what the Messiah would do. They were really talking about two different types of individuals when they discussed the Messiah.

22:69-70 Jesus did not claim to be the Messiah here, but He did claim to be the Son of Man. He referred to the discussion He had had with some of His accusers on Wednesday (20:41-44). Then Jesus had questioned them about the identity of David's Son in Psalm 110:1. He had showed that David's Son, the Messiah, was divine. Now Jesus referred to the same verse again and said that the Son of Man would sit at God's right hand from then on. This was a claim that Messiah would not reign immediately. However the title "Son of Man" connected the divine Messiah with a future coming to the earth to reign (Dan. 7:13-14). Jesus was implying that Messiah would return to heaven and then return later to reign on the earth (cf. Acts 2:33; 5:31). He seemed to the Sanhedrin to be claiming that He was the Son of God. Jesus admitted that He was claiming that (cf. 9:20-22).

22:71 The Sanhedrin recognized Jesus' statement to be an unequivocal claim to be the Son of God. This was a claim to be God. Consequently it appeared to them to be blasphemous. They now had sufficient grounds to demand the death sentence from Pilate.

Luke's record stresses the identity of Jesus as Messiah, Son of Man, and Son of God, but also His fearless testimony to His own identity regardless of the certain consequences. Thus the writer clarified who Jesus was and presented His testifying before hostile authorities as a model for disciples to follow.

College: Luk 22:1-71

LUKE 22

VII. JESUS' SUFFERING AND DEATH

(22:1-23:56)

A. JUDAS AGREES TO BETRAY JESUS (22:1-6)

¹ Now the Feast of Unleavened Bread, called the Passover, was approaching, ² and the chief priests and the teachers of the law were looking for some way to get rid of Jesus, for they were afraid of the people. ³ Then Satan entered Judas, called Iscariot, one of the Twelve. ⁴ And Judas went to the chief priests and the officers of the temple guard and discussed with them how he might betray Jesus. ⁵ They were delighted and agreed to give him money. ⁶ He consented, and watched for an opportunity to hand Jesus over to them when no crowd was present.

This passage begins what scholars call the " passion narrative," that is, the account of Jesus' suffering (passion) and death. There is greater similarity among the four evangelists here than anywhere else in the Gospels. Each tells of a last meal of Jesus with his disciples, the betrayal by Judas, the arrest, the hearing before the high priest, the trial before Pilate, the crucifixion, and the resurrection. However, each has included and emphasized certain details in the story. We will note several features of the story which are distinctive to Luke in comparison with the other Gospels.

The first episode sets the stage for all that is to follow. The time is Passover. The chief priests and the teachers of the Law want to kill Jesus. Since they do not want to stir up the people, they agree to pay Judas to lead them to Jesus when he is away from the crowds. This episode also reminds the reader that Jesus was not killed because of the people. The greatest blame lies with the Jewish authorities.

1. The Feast of Unleavened Bread was a week-long celebration during the month of Nisan (usually in March), during which the Passover meal was celebrated. The Passover meal will be discussed below (on 22:7-23), but it should be noted at this point that Luke emphasizes the time of year. Jesus has carefully planned to arrive in Jerusalem at this time. He will carefully plan so that he can eat the Passover meal with his disciples and thereby explain his coming death to them.

2. The chief priests and the teachers of the law have already appeared in 19:47 and 20:19 and will be seen again throughout the trial scene. They were looking for some way to get rid of Jesus without the knowledge of the crowds. They were afraid that it would cause an uprising for them to arrest Jesus while he was teaching in the temple. With the throngs of people in Jerusalem for this greatest of yearly Jewish feasts, they did not know where Jesus was staying in the evenings. It is quite likely that Jesus was intentionally " hiding out," so that he would not be arrested until after he ate the Passover meal with his disciples. This will be implied by the next episode.

3-6. The forces of Satan have not been absent throughout the ministry of Jesus - his demonic agents have been busy (11:18; 13:16). However, at the end of the temptation scene in 4:13 Satan left Jesus " until an opportune time." This is most likely the time Luke had in mind. He does his work by entering Judas , although Judas is not thereby absolved of guilt (see Acts 1:16-20). Judas goes to the chief priests and the officers of the temple guard . The latter group are the Jewish " police" who are allowed by the Romans to enforce the Jewish law and to keep peace in the temple area. Since Judas knew where Jesus went in the evenings, they devised a plan for Judas to betray Jesus. Nothing is said directly about Judas' motive for betraying Jesus, other than that he agreed to do it for money (see also Acts 1:18). He is, of course, neither the first nor the last in Luke-Acts to be destroyed by love of money (see Acts 5:1-11). Judas is made to look even worse by Luke's comment that he considered his action over a period of time: " He watched for an opportunity ." None of the Gospel writers offers any viewpoint which would lead to the sympathy one occasionally hears for this wicked man.

B. THE LAST SUPPER (22:7-38)

⁷ Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed. ⁸ Jesus sent Peter and John, saying, " Go and make preparations for us to eat the Passover."

⁹" Where do you want us to prepare for it?" they asked.

¹⁰ He replied, " As you enter the city, a man carrying a jar of water will meet you. Follow him to the house that he enters, ¹¹ and say to the owner of the house, 'The Teacher asks: Where is the guest room, where I may eat the Passover with my disciples?' ¹² He will show you a large upper room, all furnished. Make preparations there."

¹³ They left and found things just as Jesus had told them. So they prepared the Passover.

¹⁴ When the hour came, Jesus and his apostles reclined at the table. ¹⁵ And he said to them, " I have eagerly desired to eat this Passover with you before I suffer. ¹⁶ For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God."

¹⁷ After taking the cup, he gave thanks and said, " Take this and divide it among you. ¹⁸ For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes."

¹⁹ And he took bread, gave thanks and broke it, and gave it to them, saying, " This is my body given for you; do this in remembrance of me."

²⁰ In the same way, after the supper he took the cup, saying, " This cup is the new covenant in my blood, which is poured out for you. ²¹ But the hand of him who is going to betray me is with mine on the table. ²² The Son of Man will go as it has been decreed, but woe to that man who betrays him." ²³ They began to question among themselves which of them it might be who would do this.

²⁴ Also a dispute arose among them as to which of them was considered to be greatest. ²⁵ Jesus said to them, " The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. ²⁶ But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. ²⁷ For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves. ²⁸ You are those who have stood by me in my trials. ²⁹ And I confer on you a kingdom, just as my Father conferred one on me, ³⁰ so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.

³¹" Simon, Simon, Satan has asked to sift you ^a as wheat. ³² But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers."

³³ But he replied, " Lord, I am ready to go with you to prison and to death."

³⁴ Jesus answered, " I tell you, Peter, before the rooster crows today, you will deny three times that you know me."

³⁵ Then Jesus asked them, " When I sent you without purse, bag or sandals, did you lack anything?"

" Nothing," they answered.

³⁶ He said to them, " But now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one. ³⁷ It is written: 'And he was numbered with the transgressors' ^b ; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment."

³⁸ The disciples said, " See, Lord, here are two swords."

" That is enough," he replied.

^a 31 The Greek is plural. ^b 37 Isaiah 53:12

Jesus sends Peter and John to make preparations for the Passover. He probably sends them because he knows that the authorities would be looking for an opportunity to seize him while he is away from the crowds. The point of their finding a man with a water jar is that Jesus has secretly prearranged this meal so that he will not be arrested before he carries out this final important event. Peter and John prepare for the meal, and they all recline at the table. Jesus uses this meal which reminded Jews of their redemption in order to interpret his death so that his followers will later understand. He is the lamb who dies to redeem the people and create a new covenant. The bread and the wine are reinterpreted to be symbols of his death. The whole meal is also symbolic of the coming messianic banquet. Yet in the midst of this intimate meal there is one who will soon betray him. Jesus demonstrates his knowledge of the coming betrayal, indicating that what is about to happen is all part of God's plan which he has accepted.

The sayings of Jesus after the institution of the Lord's Supper focus the attention on the disciples. The picture is largely unflattering. First, Jesus predicts his coming betrayal. He next chastises the apostles because of their desires to be the greatest. After this, he predicts Peter's denial. Finally, he attempts to teach them about coming events, but they again show themselves unable to understand.

7-9. Luke adopts a common way of speaking about the day of preparation for Passover when he calls it the day of Unleavened Bread . To be technically accurate, the Passover lamb had to be sacrificed at the temple on 14 Nisan, the day before the Passover meal, since the Jewish day began at sunset. The Feast of Unleavened Bread actually began on 15 Nisan, which was also the day the Passover meal was eaten. The Passover meal had to be eaten within the city walls of Jerusalem, so Jesus sends Peter and John with instructions about how they were to make preparations for Jesus and his apostles to eat it. Jesus has prearranged to use a room in a man's house so that he will have a private place for the meal. Peter and John know nothing about these arrangements, so they ask where they are to prepare for it . It is likely that Judas also has no knowledge of the place.

10-13. Jesus has arranged for a man just inside the city gate to be carrying a jar of water so that they will recognize their contact. Perhaps in order to make sure that the authorities are unable to get information about the meal, Jesus tells Peter and John what words the owner of the house is expecting to hear. The large upper room is furnished, presumably with the low table and pillows for reclining. The two disciples find everything just as Jesus had told them , and they prepare the Passover . Preparation probably involved sacrificing and roasting the lamb and preparing the bread, herbs, wine, and other parts of the meal.

14. The proper way to celebrate the Passover meal is prescribed in Exodus 12, Numbers 9, and Deuteronomy 16. A description of how it was likely done in the first century is given in the rabbinic document Pesahim . The meal was eaten to celebrate God's deliverance of the twelve tribes from Egyptian slavery. The lamb represented the lamb which was slain to save the Israelites from the tenth plague. The unleavened bread reminded them of the haste with which the Israelites left Egypt. The bitter herbs reminded them of the bitterness of life in Egypt. The basic order of elements in the meal was similar to the following:

(1) First cup of wine with benediction

(2) Dipping of herbs in sauce

(3) Sharing of unleavened bread

(4) Second cup of wine

(5) Main meal including lamb, vegetables, and herbs

(6) Discussion about the meal and the events it recalled

(7) Singing of first part of Hallel

(8) Third cup of wine, with thanksgiving for meal

(9) Fourth cup of wine and singing of remainder of Hallel.

It is impossible to be absolutely sure when during the Passover meal Jesus reinterpreted two of its elements, but it makes little difference. However, Luke's version of the story is the only one in which there are two cups, the order being cup-bread-cup. It may be that Luke's first cup is the second cup in the Passover meal and that his second cup, that which Jesus identifies with his blood, is actually the third in the ancient Passover ritual.

What is most significant about the whole scene is the fact that Jesus reinterprets the most important sacred meal of the Jewish year, the meal which reminded the Jews of God's past greatest act of redemption which defined their self-identity. It now becomes the regular sacred meal which tells Christians who they are because of God's greatest act of redemption in history. It also anticipates the coming messianic banquet, to which the Passover meal has always looked forward.

This meal was only for Jesus and his apostles, the ones who will carry the message about Jesus throughout the world. It was required that they " recline" at the table to symbolize that they were free people and not slaves.

15-16. Jesus' statement about his " eager desire" to eat this Passover suggests the great significance of the event. It is not simply that he wanted one last meal. He wanted to be in Jerusalem at this time to eat this meal, because the meaning of his suffering ( before I suffer ) is bound up in this event. Jesus' statement about this being his last Passover meal until it finds fulfillment in the kingdom of God can be interpreted in several ways. It could look forward to his eating with the disciples after his resurrection and before his ascension (Luke 24:30-31, 41-43). However, it is difficult to determine how those meals would be any more " in the kingdom of God" than the one he is presently eating. It could be that Jesus is speaking of the celebration of the Lord's Supper in the early church, which could be described as the kingdom of God (Acts 2:42; 20:7). However, Luke nowhere stresses the presence of Jesus at the Lord's Supper, making it difficult to think that he is talking about eating that meal with the early Christians. The best view is that Jesus is once again referring to the messianic banquet in the fully established kingdom of God (when Abraham, Isaac, and Jacob and all the faithful enjoy the blessings of the kingdom, as in 13:28-29). The messianic banquet will be a fulfillment of the Passover, since it too will be a celebration of redemption and blessings brought about by God. Jesus' statement is therefore just a way of saying that he is about to be taken away from them until the final consummation at the end of the age.

17-18. Jesus takes a cup and he gives thanks , as was traditional in the Passover meal. This cup is not reinterpreted, but rather has its normal Passover significance. His instruction for them to divide it suggests that they are sharing a single cup, which would symbolize their unity. As he did when the meal began, Jesus comments again that he will not do this with them again in the near future: " I will not drink of the fruit of the vine until the kingdom of God comes." The future reference is the same as that in verse 16 - it looks forward to the messianic banquet.

19. When they begin to eat the actual meal, Jesus takes a loaf of unleavened bread and gives thanks for it. The careful reader remembers that he did the same at the feeding of the five thousand (9:16). He will do the same again in 24:30, when he breaks bread with the two disciples in Emmaus. Luke shows Jesus at prayer in all situations.

As Jesus gives the twelve the bread, his comments do not take them back to the Exodus but rather forward to the cross. The statement, " This is my body," means that the bread represents the death of Jesus on the cross. When the disciples later eat it, they will be affirming their trust in the effects of Jesus' death on the cross.

A few ancient manuscripts omit verses 19b-20. The most significant of these, Codex Bezae, is a very important and early Greek manuscript. However, it is also contains many unusual readings and cannot begin to outweigh the many early and diverse manuscripts which contain these verses.

Jesus' body is being given by God for these apostles and all who follow Jesus. There is an implied view of the effect of Jesus' death here. Jesus dies as a sacrifice on behalf of others, just as the lamb was sacrificed at the time of the tenth plague to preserve the life of the oldest son. Many have noted that Luke in this Gospel does not place much emphasis on how the cross saves. Nonetheless, Luke understood the death of Jesus to be sacrificial and vicarious, in light of this statement, the following one spoken with the cup, and in Acts 20:28, where Paul speaks of " the church of God, which he bought with his own blood."

When Jesus tells the apostles to, " Do this in remembrance of me ," he shows that he is instituting a new ritual for his followers. In fact, they surely have little understanding of any of his words at this time, since they have failed to comprehend his former predictions of his death (18:34). This statement is one of several aspects of Luke's account which are more similar to the words of institution in 1 Corinthians 11 than those in Matthew and Mark. In addition to this sentence, Luke echoes Paul in the word he chose for " giving thanks" in 22:19, in the phrase " for you" in 22:19, and in the phrase " the new covenant in my blood" in 22:20.

After they have eaten the Passover meal ( supper ), Jesus takes the cup and announces that, This cup is (represents) the new covenant in my blood . The language echoes the language of Exodus 24:8, in which the blood of the sacrificial animal seals the Mosaic covenant between God and his people. Jesus modifies the statement by speaking of the new covenant in a clear allusion to Jeremiah 31:31. The sense is therefore that Jesus is dying (rather than a sacrificial animal) in order to establish the new covenant between God and humans spoken of by Jeremiah. Jesus says that his blood is poured out for them, just as his body is given for them in verse 19. Again the language suggests a vicarious understanding of Jesus' death.

21-23. Jesus plays the role of the prophet again and demonstrates his knowledge of the treachery of Judas. Without naming him, Jesus says that the hand of the betrayer is with mine on the table . Jesus then affirms that the plan of God for the Messiah to suffer and die is being fulfilled ( as it has been decreed ), but Judas nonetheless will be held guilty for his actions ( woe to that man ). The words about Judas do not identify him, because they began to question among themselves who might do such a thing.

24-25. It seems incredible to the reader that these disciples could possibly have a dispute about which of them was considered to be greatest . Yet these men have followed the one they know to be the Messiah to Jerusalem at Passover, the time of redemption. As they consider their roles in the coming kingdom, they wonder who will get the most important positions. Jesus tells them that they are thinking of a kingdom like those of the Gentiles , in which their kings exercise great power over their subjects. Those in authority also call themselves Benefactors . The common practice was for the rich and powerful, who often became rich at the expense of the common man, to give generous gifts to their people. These would include baths and other building projects and especially relief efforts during times of disasters. However, they often ruled quite ruthlessly and demanded the gratitude of their subjects. Jesus is not praising them here.

26-27. Jesus rejects both the exercise of power over others and the attitude which accompanies it. He therefore tells them, " The greatest among you should be like the youngest." Echoing his own words from earlier episodes (9:48; 18:17), Jesus encourages them to regard themselves as those with least power, typically the youngest in the group. They are to lead from below rather than from above, since the leaders among his followers ( those who rule ) should be like the one who serves . After reminding them of the accepted fact that the one who is served at the table is greater than the one who serves , he puts himself in the category of one who serves . The teaching is that Jesus' followers must follow his example of serving rather than being served. There can be no power politics in the kingdom of God. This is not to say, however, that these men will not be leaders among Jesus' disciples. They just will not occupy those roles in order to be served.

28-29. Only Luke tells this story. Although the disciples appear in a negative light overall, Jesus (and Luke, as he writes) knows that these very men will lead this kingdom from its mustard seed beginnings to its sizable stature by the end of Acts. However dull of understanding they may be, Jesus commends them for having stood by him during his trials , while most were either rejecting or ignoring him. They had proven to be faithful, even if not always impressive. He therefore announces that they will indeed be leaders in this new kingdom , which the Father gave to him.

30. Most importantly for Luke's narrative is the fact that they will eat and drink at his table in the kingdom . Jesus has only a few verses earlier announced that he will not " eat and drink" with these men until he would do so in the kingdom of God (22:16-18). To what event and what time period is Jesus referring when he now promises them a place at his table in his kingdom? The ensuing phrase seems to refer to the period of the church, when they will sit on thrones, judging the twelve tribes of Israel . It seems likely that Jesus is looking ahead to the time when he will take his place at " the right hand of God," from which he will guide his kingdom through the agency of the apostles. Supporting this interpretation are the words and events from Acts 1, where the apostles choose a successor for Judas (because there must be twelve - see Acts 1:21-26) and wait on Jesus to " restore the kingdom to Israel" (1:6). (See the supplemental study on the " Kingdom of God." ) After the Israelites are gathered from every nation (2:9-11), the Spirit descends and Israel is restored. Acts 2-12 is in a real sense the story of the apostles " judging the twelve tribes of Israel." In those chapters the apostles are seen leading by serving, preaching and protecting Christian doctrine, doing wonders, and breaking bread with Jesus' followers.

31-32. Whereas Matthew and Mark record Jesus predicting that the apostles " will all fall away," Luke's account softens the criticism somewhat, focusing on the time of testing rather than the failure. Jesus tells Peter ( Simon ) that Satan has asked to sift the apostles (" you" is plural) as wheat , possibly as Satan asked to test Job (Job 1-2). More likely, Jesus only means that Satan has plans to shake their faith in the coming ordeal. Jesus speaks these words to Peter because he has emerged as the leader among the disciples. However, Jesus encourages them by telling them he has been praying for Peter to be strong. Once again, the power of prayer is emphasized. Jesus then implies that Peter will falter for a short period, after which he will turn back and strengthen the disciples. By telling this story, Luke prepares the reader for the leadership of Peter in the early chapters of Acts.

33-34. Peter is offended by the implication that he will fail in any way. He reacts by declaring that he is ready to go . . . to prison and to death . Jesus, of course, knows and predicts that Peter will deny him three times that very day (see vv. 54-62). However, Peter will fulfill his promise. The book of Acts will show him imprisoned on two occasions, and Luke's readers will soon hear (if they do not know already) that Peter does indeed die for his faith.

35-37. These verses present yet one more account found only in Luke which is a challenge for interpreters. Having spoken of the time of sifting which will soon arrive, Jesus teaches that the time will be difficult even for those who maintain their faith. He begins by reminding them of their " limited commission" in which they successfully preached and healed in Galilee and were well received (9:1-10). Even though they went without purse, bag, or sandals, they did not lack anything. That is, all their needs were supplied by those to whom they preached. Those days are now over, Jesus implies. He tells them that they will now need to take money ( purse ) and extra provisions ( bag ). He even tells them to sell one of their most important possessions, their cloak, and buy a sword if they do not already own one. The reason is that Jesus and therefore his followers are going to be viewed as criminals ( transgressors ). This must be, because it is written in Isaiah 53:12. This is the earliest clear indication that Jesus saw his role in terms of the suffering servant of Isaiah 53. The early church will utilize this text often in its preaching about a rejected and slain Messiah (for example, Acts 8:32-33).

38. The disciples take Jesus literally with reference to the swords and are able to produce two swords from among their belongings. When they show them to Jesus, he ends the conversation abruptly when he says, " That is enough." He cannot mean that two swords are enough to fight off the soldiers which their enemies will have behind them. He must mean, " That is enough of this nonsense." He did not intend to be taken literally, as verses 49-51 will demonstrate. The disciples once again show their fundamental lack of understanding.

C. JESUS PRAYS ON THE MOUNT OF OLIVES (22:39-46)

³⁹ Jesus went out as usual to the Mount of Olives, and his disciples followed him. ⁴⁰ On reaching the place, he said to them, " Pray that you will not fall into temptation." ⁴¹ He withdrew about a stone's throw beyond them, knelt down and prayed, ⁴²" Father, if you are willing, take this cup from me; yet not my will, but yours be done." ⁴³ An angel from heaven appeared to him and strengthened him. ⁴⁴ And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground. ^a

⁴⁵ When he rose from prayer and went back to the disciples, he found them asleep, exhausted from sorrow. ⁴⁶" Why are you sleeping?" he asked them. " Get up and pray so that you will not fall into temptation."

^a 44 Some early manuscripts do not have verses 43 and 44.

A new section begins here and continues through the end of chapter 23. Luke now tells the story of the suffering of Jesus, beginning with his prayer for deliverance and his arrest. This is followed by the hearings before the Sanhedrin, Pilate, and Herod; after which he is crucified and buried. The primary themes are the willingness of Jesus to carry out God's prophesied plan, the guilt of the Jewish leadership, and the effects of the crucifixion of Jesus the Messiah.

39-40. Luke's account of Jesus praying on the Mount of Olives does not mention that he took Peter, James, and John with him while he prayed, nor does it mention his rebuke of them. Luke also fails to mention that Jesus prayed three times that he might not have to die. Luke focuses attention on the disciples when he records Jesus beginning and ending his words with the admonition to pray that you will not fall into temptation (vv. 40, 46). Having warned them of the trouble which lies just ahead, Jesus instructs them how to overcome the temptation to faithlessness. They are to pray.

40-41. As he does at all important moments in his ministry (and regularly at other times), Jesus turns to God for guidance and strength. Showing his humanity, he prays that the Father will take this cup away from him. The " cup" metaphor is a common one in the Old Testament, usually for a disaster which happens because of God's judgment. Jesus continues in prayer, accepting what he knows to be God's will: " Yet not my will, but yours be done." The alert reader remembers the words of Mary in Luke 1:38: " I am the Lord's servant. May it be to me as you have said."

43-44. These two verses pose a problem for interpreters, because many think they were written by a later scribe rather than Luke. They are found in a few of the earliest and best manuscripts and witnesses. However, they are not found in the majority of the earliest manuscripts. The NRSV brackets these verses, suggesting that they are not original. The NIV takes no strong stand, leaving them in the text but stating in the footnotes that " some early manuscripts do not have verses 43 and 44." The manuscript evidence favors excluding these verses, but it is not decisive. The content of these verses has been considered to be non-Lukan by some interpreters. They note that Luke nowhere else teaches that the cross caused tremendous anguish for Jesus. For example, Luke does not have a parallel to Matthew 26:38 and Mark 14:34, in which Jesus says, " My soul is overwhelmed with sorrow to the point of death." Nor does Luke include Jesus' " cry of dereliction" on the cross (" My God, my God, why have you forsaken me?" ). Luke even records Jesus saying, " Father, into your hands I commit my spirit" (Luke 23:46). The point is not, of course, that Luke is trying to show that Jesus went joyfully to the cross. It is rather that Luke chooses to accentuate Jesus' acceptance of God's will rather than Jesus' personal grief. Given this perspective and the manuscript evidence, it seems somewhat more likely that an early copyist inserted these verses into a manuscript which became the basis of many later copies. On the other hand, the coming of an angel from heaven to strengthen him would not be strange for Luke to narrate, given the frequent appearance of ministering angels in Luke-Acts (see notes on 1:11). Similarly, the mention of anguish and sweat . . . like drops of blood is only a more graphic way of narrating what Matthew and Mark narrate. The verses could well be original. In the final analysis, it makes little difference for the interpretation of the Gospel.

45-46. The disciples had not heeded Jesus' instructions to spend their time in prayer, and so he returns to find them asleep because they are exhausted from sorrow . Again the careful reader remembers earlier words of Jesus, such as those of 21:34-37: " Be careful, or your hearts will be weighed down with . . . the anxieties of life . . . . Be always on the watch, and pray that you may be able to escape all that is about to happen." With a mild rebuke (" Why are you sleeping?" ), Jesus encourages them once again to pray. Prayer is the only hope for escaping temptation. Unfortunately, Peter does not heed Jesus' words, for he will shortly fail when tested (vv. 54-62).

D. JESUS ARRESTED (22:47-53)

⁴⁷ While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him, ⁴⁸ but Jesus asked him, " Judas, are you betraying the Son of Man with a kiss?"

⁴⁹ When Jesus' followers saw what was going to happen, they said, " Lord, should we strike with our swords?" ⁵⁰ And one of them struck the servant of the high priest, cutting off his right ear.

⁵¹ But Jesus answered, " No more of this!" And he touched the man's ear and healed him.

⁵² Then Jesus said to the chief priests, the officers of the temple guard, and the elders, who had come for him, " Am I leading a rebellion, that you have come with swords and clubs? ⁵³ Every day I was with you in the temple courts, and you did not lay a hand on me. But this is your hour - when darkness reigns."

This arrest scene serves not only to advance the narrative, but it also further shows the wickedness of the authorities. Their " darkness" only serves to display in greater contrast the difference between them and Jesus, who, even in the face of death, does good for his enemies.

47-51. A crowd made up of chief priests, officers of the temple guard, and elders arrived with Judas . . . leading them . Jesus, acting again as prophet, knows exactly what is transpiring and even that Judas intends to kiss him . Jesus therefore brings into the light the treachery of Judas' actions by asking him how he could betray the Son of Man with a kiss. When Jesus' followers realize what he already knows, they get ready to strike with their swords . Perhaps they did not understand Jesus' earlier words about the swords and think that their two swords really are " enough." They most likely think that the time has come for the battle to begin, and one of them cuts off the ear of the servant of the high priest . Jesus quickly rebukes them (" No more of this" ) and heals the man. Luke may be subtly making two points here. First, Jesus does good to those who hate him (6:28). Secondly, miraculous signs have no effect on those whose hearts are hard and who do not want to believe.

52-53. Jesus chastises the Jewish authorities for acting as if Jesus is a violent revolutionary leader, since they come with swords and clubs . He also rebukes them for coming for him when it is dark and when he is away from the people. After all, he has been available every day in the temple courts . He then makes it plain why they are being forced to take him in this way. This is their hour - when darkness reigns. In one sense, Satan is winning this battle of good versus evil. This is a very dark hour in the history of humanity. In another sense, of course, even Satan is fulfilling God's plan for the redemption of humanity.

E. PETER DISOWNS JESUS (22:54-62)

⁵⁴ Then seizing him, they led him away and took him into the house of the high priest. Peter followed at a distance. ⁵⁵ But when they had kindled a fire in the middle of the courtyard and had sat down together, Peter sat down with them. ⁵⁶ A servant girl saw him seated there in the firelight. She looked closely at him and said, " This man was with him."

⁵⁷ But he denied it. " Woman, I don't know him," he said.

⁵⁸ A little later someone else saw him and said, " You also are one of them."

" Man, I am not!" Peter replied.

⁵⁹ About an hour later another asserted, " Certainly this fellow was with him, for he is a Galilean."

⁶⁰ Peter replied, " Man, I don't know what you're talking about!" Just as he was speaking, the rooster crowed. ⁶¹ The Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: " Before the rooster crows today, you will disown me three times." ⁶² And he went outside and wept bitterly.

Luke's readers fully expect a scene just like this one, because Jesus has already prophesied it (22:34). The story of Peter's denial of Jesus is almost painful to read. Its effect on Luke's readers and modern readers who might be tempted to deny Jesus may be without parallel in the New Testament.

54-55. Jesus is arrested ( seizing him ) and taken to the house of the high priest , who presided over the Sanhedrin. Peter, wanting to watch the coming events, at first followed at a distance . However, he went into the courtyard in order to be warmed by the fire and sat down among the people gathered there. Over the next couple of hours, first a servant girl and then two others accuse Peter of having been with Jesus and being one of his followers. The last of the three is able to tell from his looks or his speech that Peter is a Galilean , just as is Jesus. Peter emphatically denies his association with Jesus each time. After the third denial, the rooster crows (is it almost daybreak?), and Peter remembers Jesus' prediction (22:34). Peter then goes outside and weeps bitterly . This weeping probably represents Peter's repentance (" turning back" of 22:32) after being " sifted like wheat." He will not be seen again until the resurrection scenes.

F. THE GUARDS MOCK JESUS (22:63-65)

⁶³ The men who were guarding Jesus began mocking and beating him. ⁶⁴ They blindfolded him and demanded, " Prophesy! Who hit you?" ⁶⁵ And they said many other insulting things to him.

63-65. Luke's readers are not surprised to read about the men (probably the temple guards of v. 52) mocking and beating Jesus. Once again, Jesus has prophesied precisely this (18:32). Since Jesus is regarded as a prophet, they ridicule him by blindfolding him, hitting him, and then demanding that he tell them which of them hit him. Once again he is asked to give a sign to prove his claims, but this time his opponents are not at all serious. They continue to say insulting things to him , all the while fulfilling passages such as Isaiah 53:3, 7. Such passages are just beneath the surface throughout this and the following episodes, although Luke rarely makes obvious allusions to them.

G. JESUS BEFORE THE COUNCIL (22:66-71)

⁶⁶ At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them. ⁶⁷" If you are the Christ, ^a" they said, " tell us."

Jesus answered, " If I tell you, you will not believe me, ⁶⁸ and if I asked you, you would not answer. ⁶⁹ But from now on, the Son of Man will be seated at the right hand of the mighty God."

⁷⁰ They all asked, " Are you then the Son of God?"

He replied, " You are right in saying I am."

⁷¹ Then they said, " Why do we need any more testimony? We have heard it from his own lips."

^a 67 Or Messiah

66. It is now daybreak , and the Sanhedrin ( council ) is convened to hear the charges against Jesus. This is Luke's first mention of this body, although he has referred to its membership on several occasions (chief priests, elders, scribes, teachers of the Law). The Sanhedrin was the supreme governing body of the Jews, made up of 71 men who were primarily chief priests, other aristocratic leaders of the people, and scribes, who were experts in the Law. The high priest presided over this largely Sadducean group. There were likely a few Pharisees among them as well. The Sanhedrin had fairly broad powers over the Jewish people, but only to the extent allowed by the provincial governor (who answered to the emperor). The general rule was that this body did not have the right to inflict the death penalty, although it may have had that right in a few extraordinary cases. It is clear that they did not have that right in this case. That is why they take Jesus to Pilate, the Roman governor.

The present text raises many questions related to the trial of Jesus. The discussion is complicated by the fact that the tractate Sanhedrin in the Mishnah (early third century) would seem to disallow some of the procedures followed in Jesus' case. We will not attempt to enter this complex discussion in the present commentary. We will assume that Luke's account is trustworthy, and that any conflicts with the rabbinic documents are due to the lateness of the rabbinic documents (they may not reflect the rules of Jesus' day) or the fact that the rules were not followed in this case.

67-69. The question put to Jesus deals with whether or not he claims to be the Messiah. Jesus has offered many hints that he is, but he has not openly made the explicit claim. The claim to be the Messiah is not a crime, but they are perhaps hoping for more incriminating information. At the very least they will be able to turn him over to the Romans for being a revolutionary leader if he makes the claim to be the Messiah. When Jesus answers, " You will not believe me," he is saying that they are not asking in order to find out whether he is the Messiah - they only want to condemn him. His statement, " If I asked you, you would not answer," is similarly intended to remind them that they are uninterested in any discussion to get at the truth.

69-71. Jesus refuses to give them the answer they want, which would actually be a misunderstanding. Jesus is not claiming to be the Messiah in the terms they are thinking about. Jesus chooses instead to tell them the truth: " The Son of Man will be seated at the right hand of the mighty God." Jesus knows exactly what is about to happen, and he tells them the end result of the coming events. He will be exalted to a higher position than any they envision for the Messiah, and from there he will reign. Jesus is combining allusions to Psalm 110:1 and Daniel 7:13, both of which he has already used to explain his role.

Even though they do not understand what Jesus means, they hear him say that he is somehow God's special representative. Their question, " Are you then the Son of God?" may be an accusation of some form of " blasphemy," but it more likely means simply, " So, are you the Messiah, the Son of God?" The title Son of God has this ambiguity throughout the Gospel. The term was used of the Messiah, and yet Luke's readers know that Jesus is in a real sense the Son of God. The Sanhedrin only wants Jesus to say that he is the Messiah, so that they can take him to Pilate for judgment.

Jesus' response is literally, " You say that I am," which the NIV misses slightly. Jesus does not quite mean, " You are right," because their conception is wrong. Nonetheless, the title is accurate, and Jesus knows that all of this is part of the plan of God. His answer is a qualified " yes," and they have all the testimony they need. They have heard it from his own lips.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 22:21-38

CXIX.
JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD.
(Jerusalem. Evening before the crucifixion.)
^aMATT. XXVI. 21-25, 31-35; ^bMARK XIV. 18-21, 27-31; ^cLUKE XXII. 21-23, 31-38;
^dJOHN XIII. 21-38.

   ^b18 And  ^d21 When Jesus had thus said, bas they sat and were eating, dhe was troubled in the spirit, and ^bJesus dtestified, and said, Verily, verily, I say [651] unto you, that one of you shall betray me. beven he that eateth with me.  ^c21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime did not relieve the Lord from the sting of it. By the use of the word "betray" Jesus revealed to Judas that he had perfect knowledge of the peculiar crime which he was about to commit. To induce repentance the enormity of the crime is pointed out in two ways: 1. It was the act of one, an act in which no other could be found willing to have a part. 2. It was the act of one whose hand rested on the table, who was admitted to the closest intercourse and fellowship.]  ^d22 The disciples looked one on another [in startled amazement], doubting of whom he spake.  ^a22 And they bbegan to be {awere} exceeding sorrowful [that the Lord should be betrayed was sorrow enough, but that one of the twelve should do the deed was an added grief],  ^c23 And they began to question among themselves, which of them it was that should do this thing. band abegan bto say unto him one by one, aevery one, Is it I, Lord? [The form of the question in the Greek indicates that it expects "No" for an answer, so that it may be rendered, "Surely it is not I?"]  23 And he answered and said, bunto them, It is one of the twelve, ^aHe that dipped {bdippeth} ahis hand with me in the dish, the same shall betray me. [According to Oriental custom, knives and forks were not used. One dish served to hold the sop for several people, that they might dip their bread into it. In so large a company, two or three bowls would be used for convenience' sake. The words of Jesus, therefore, limited the circle of accused ones from twelve to four or five, and also further emphasized the tender and close intimacy between the traitor and the Master.]  ^b21 For the Son of man goeth, cas it hath been determined: beven as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. [Jesus was following with unfaltering step the path of suffering marked out by the prophets. [652] But this fact in no way exculpated the authors of his death. The prophecies referred to are many. As examples, see Psa 22:1, Isa 53:1-12. The woe pronounced upon Judas was no vindictive or vengeful wish; it is the solemn announcement of the divine judgment. The words of Jesus stop the mouths of the apologists for Judas. When the judge thus speaks in condemnation, who shall presume to argue in extenuation?]  ^d23 There was at the table reclining in Jesus' bosom one of his disciples, whom Jesus loved. [John thus speaks of himself. His couch was in front of that of the Lord, so that when he laid his head back it rested upon Jesus' bosom. See Luk 22:53). Alford says, "I feel, with Meyer, that there is something awful in this termination -- 'it was night.'"]  31 When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him;  32 and God shall glorify him in himself, and straightway shall he glorify him. [The departure of Judas was the first step in the progress of the Lord's Passion, and in this moment of its beginning Jesus exults in the prospect of its end. Having just condemned the false pride and glory of men by washing his disciples' feet, Jesus rejoices that the true glory of God is about to be immediately manifested in himself -- the glory of humility, charity, service, and self-sacrifice, which was realized to the utmost in the person of Jesus.]  33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews [see Joh 13:1). It is found nowhere else in the Gospels. In the light of his near separation Jesus looked upon his apostles as about to be made orphan children. As to this new commandment, love had been commanded before (Lev 19:18), but the Christian love here commanded is different from that which the Jew was bade to feel for the Jew, just as the affection of a loving family differs from the mere broad and kindly spirit of neighborliness. A love which had Christ's heart as the standard would of necessity be new, and would distinguish those who possessed it from all men.]  ^b27 And  ^a31 Then saith Jesus unto them, All ye shall be offended in me this night: for it is written [Zec 13:7], I will smite the shepherd, and the sheep of the flock shall be scattered abroad.  32 But  ^b28 Howbeit, after I am raised up, I will go before you into Galilee. [The scattering would take place after the return of the apostles to Galilee, and there after his resurrection, Jesus would gather them together as their shepherd.]  ^d36 Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow now; but thou shalt follow afterwards.  37 Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee. [Peter, grieved at the prospect of separation, can see no reason why he should not follow, since he is willing to pass even through the portal of the grave that he may do so. Though perhaps prevented by no moral inability, he was prevented by the plan of life which God had designed for him. It was not in accordance with the divine will that he should die at this time.]  38 Jesus answereth, Wilt thou lay down thy life for me?  ^c31 Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat:  32 but I made supplication for thee, that thy faith fail not [The language here suggests a repetition, in some degree, of Satan's conduct in the case of Job. See Job 1-2:10 Jesus, having insight into what was going on in the spirit world, made supplication that Peter [655] might be enabled to endure the trial]; and do thou, when once thou hast turned again, establish thy brethren. [The language sadly intimates that Satan's test would leave him in need of repentance. As the one who perhaps exercised the strongest influence over the other ten apostles, Peter is exhorted to use his own bitter experience for their benefit and strengthening.]  33 And he said unto him, Lord, with thee I am ready to go both to prison and to death.  ^a33 But Peter answered and said unto him, ^bAlthough, {^aIf} all shall be offended in thee, byet will not I. ^aI will never be offended. [Thus Peter repudiates the idea that he could not stand the test.]  ^b30 And Jesus saith {asaid} unto him, Verily I say unto thee, ^cI tell thee, Peter, bthat thou to-day, even this night, before the cock crow twice, cthou shalt thrice deny that thou knowest me. ^dVerily, verily, I say unto thee, The cock shall not crow, cthis day, dtill {cuntil} dthou hast denied me thrice. [Mark speaks of two cock-crowings and shows that the denial of Peter occurred between them (Mar 14:68-72). But Matthew, Luke, and John speak of but one cock-crowing and place the denial before it. The discrepancy is not an important one. Luke and John look upon the night in its entirety and speak of the cock-crowing at three in the morning, the signal of the dawning day. Mark looks at the night in its details, and shows that the denials of Peter began at midnight, the time of the first cock-crowing, and were finished before the last, or about three in the morning. Peter appears to have been thunderstruck at this prediction, which showed the nature, the details, and the nearness of his sin. He lapsed into silence, and we hear no more from him during the discourses which followed. But he did not yield without one final protest, as the sequel shows.]  ^b31 But ^aPeter bspake exceedingly vehemently, asaith unto him, Even ^bIf I must die with thee, I will not deny thee. And in like manner {^aLikewise} also said all the disciples. [According to Matthew's account these accusations of our Lord and protestations of Peter were taken up again after [656] Jesus left the upper room and was on his way to Gethsemane. The reader may therefore conceive of them as occurring again in the opening lines of Isa 53:12] must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment.  38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. [In this passage our Lord draws a contrast between the favor with which his messengers had been received on their former mission and the trials and persecutions which awaited them in their future course. If they had prepared then to be received with joy, they were to prepare now to be opposed with bitterness; for the utter rejection of the Master would be followed by the violent persecution of the servants. The apostles took the words of Jesus literally, and showed two swords, and the Lord, for their future enlightenment, said, "It is enough," thus intimating that he did not mean a literal arming with carnal weapons, for had he done so, two swords would not have sufficed for twelve men.]

[FFG 651-655]

McGarvey: Luk 22:39-46

CXXIII.
GOING TO GETHSEMANE, AND AGONY THEREIN.
(A garden between the brook Kidron and the Mount of Olives. Late Thursday night.)
^aMATT. XXVI. 30, 36-46; ^bMARK XIV. 26, 32-42; ^cLUKE XXII. 39-46; ^dJOHN XVIII. 1.

   ^d1 When Jesus had spoken these words [the words contained in Joh 1-17:26],  ^a30 And when they had sung a hymn [the shadow of the cross did not quench the spirit of praise in Christ], they went out  ^c39 And he came out, and dhe went forth with his disciples cas his custom was, dover the brook Kidron, ainto {bunto} the mount of Olives. dwhere was a garden, into which he entered, himself and his disciples. {cand the disciples also followed him.}  ^a36 Then cometh Jesus with them  ^b32 And they come unto a place which was named {acalled} Gethsemane [The name Gethsemane means a place of oil-presses, and hence it accords well with the name of the mountain at whose base it was situated. But the place was now a garden. It was about half a mile from the city, and from what Luke says here and elsewhere (Luk 21:37), it seems that Jesus often resorted to it while in Jerusalem at the festivals. Compare also Joh 18:2],  ^c40 And when he was at the place, he said {asaith} unto his disciples, Sit ye here, while I pray. ^cPray that ye enter not into temptation. [As the hour of trial and temptation came upon Jesus he fortified himself against it by prayer. And he bade his disciples do likewise, for his arrest would involve them also in temptations which he [685] foresaw that they would not be able to withstand.]  ^a37 And he took {btaketh} with him Peter aand the two sons of Zebedee, ^bJames and John, and began to be greatly amazed, asorrowful and sore troubled. [While seeking heavenly aid in this hour of extremity, our Lord also manifested his desire for human sympathy. All the eleven apostles were with him in the garden, and the three most capable of sympathizing with him were stationed nearer to him than the rest.]  ^c41 And he was parted from them about a stone's cast [one hundred fifty to two hundred feet];  ^b34 And  ^a38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: babide ye here, and watch. awith me. [The sequel shows that the phrase "even unto death" was no figure of rhetoric. The nervous prostration of Jesus was such as to endanger his life, and the watching of the apostles may have been doubly needful. Not only did he require their sympathy, but he may also have looked to them to render him assistance in the case of a physical collapse.]  39 And he went forward a little, cand he kneeled down band fell on the face, aand fell on his face, and prayed, bthat, if it were possible, the hour might pass away from him. [This posture was expressive of the most intense supplication.]  36 And he said, {asaying,} ^bAbba, ^aMy Father, if it be possible, let this cup pass away from me: ball things are possible unto thee; cif thou be willing, remove this cup from me: bhowbeit anevertheless, not as {bwhat} I will, abut as {bwhat} thou wilt. cnot my will, but thine, be done. [Much of mystery is found in all life, so it is small wonder if the dual nature of Jesus presents insoluble problems. It perplexes many to find that the divine in Jesus did not sustain him better during his trial in the garden. But we must remember that it was appointed unto Jesus to die, and that the divine in him was not to interfere with this appointment, or the approaches to it. For want, therefore, of a better expression, we may say that from the time Jesus entered the garden until he expired on the cross, the human in him was in the [686] ascendant; and "being found in fashion as a man," he endured these trials is if wholly human. His prayer, therefore, is the cry of his humanity for deliverance. The words "if it is possible" with which it opens breathe the same spirit of submissive obedience which is found in the closing words. Reminding the Father of the limitless range of his power, he petitions him to change his counsel as to the crucifixion of the Son, if his gracious purposes can be in any other way carried out. Jesus uses the words "cup" and "hour" interchangeably. They are both words of broad compass, intended to include all that he would undergo from that time until his resurrection. They embrace all his mental, moral, physical, and spiritual suffering which we can discover, together with an infinite volume of a propitiatory and vicarious nature which lies beyond the reach of our understanding. The submission of Jesus was no new fruitage of his character; the prayer of the garden had been the inner purpose of his entire life -- Joh 5:30, Joh 6:38.]  43 And there appeared unto him an angel from heaven, strengthening him.  44 And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground. [Commentators give instances of bloody sweat under abnormal pathological conditions.]  45 And when he rose up from his prayer, he came {acometh} unto the disciples, and findeth {cfound} them sleeping for sorrow,  46 and said unto them, Why sleep ye? rise and pray, that ye enter not into temptation. [The admonition which had at first been addressed to all the eleven is now spoken to the chosen three] aand saith unto Peter, ^bSimon, sleepest thou? couldest thou not watch one hour? ^aWhat, could ye not watch with me one hour?  41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. [Peter, having boasted of his loyalty, has his weakness pointed out and is further warned to be on his guard, since the weakness of his nature will not stand the coming strain. The slumber of the disciples was not through indifference; but was [687] caused by the prostration of grief. When we remember the excitement which they had endured that night, the tender words spoken by Jesus, the sadness of which was intensified by the atmosphere of mystery which pervaded them, the beautiful and touching prayer, and lastly this agony in the garden, it is not to be wondered at that the apostles, spurred by no sense of danger, should succumb to the long-borne tension and fall asleep. Had they comprehended how much the Lord needed their wakeful sympathy as he came again and again seeking for it, they would probably have kept awake.]  ^b39 And again aa second time he went away, and prayed, bsaying the same words. asaying, My Father, if this cannot pass away, except I drink it, thy will be done. [Jesus here speaks of draining the cup. The "cup" was a common Hebrew figure used to denote one's divinely appointed lot or fortune -- Psa 23:5, Psa 75:8, Isa 51:17, Isa 51:22, Eze 23:31-33.]  43 And he came again and found them sleeping, for their eyes were bvery heavy; and they knew not what to answer him. [They were ashamed of the stupor which had come upon them and knew not what apology to make for it.]  ^a44 And he left them again, and went away, and prayed a third time, saying again the same words.  ^b41 And  ^a45 Then cometh he to the disciples, bthe third time, and saith unto them, Sleep on now, and that your rest: it is enough; abehold, the hour is at hand, {bthe hour is come;} aand bbehold, the Son of man is betrayed into the hands of sinners.  42 Arise, let us be going: behold, he that betrayeth me is at hand. [Our Lord's words are paradoxical. In our judgment the saying is best understood by regarding the first part of it as spoken from the Lord's viewpoint, while the latter part is spoken from the disciple's viewpoint. It is as if he said, "So far as I am concerned, you may sleep on and take your rest, for the time to be of comfort or assistance to me has wholly passed. But so far as you yourselves are concerned, you must arise and be going, because Judas with his band of temple police is upon us."] [688]

[FFG 685-693]

McGarvey: Luk 22:47-53

CCXXIV.
JESUS BETRAYED, ARRESTED, AND FORSAKEN.
(Gethsemane. Friday, several hours before dawn.)
^aMATT. XXVI. 47-56; ^bMARK XIV. 43-52; ^cLUKE XXII. 47-53; ^dJOHN XVIII. 2-11.

    ^d2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See 2Ki 6:8-12). Jesus asked, "Whom seek ye?" (1) To openly and manfully declare his identity; (2) to make the Jewish rulers fully conscious that they were arresting him, an innocent man; (3) to confine the arrest to himself and thus deliver his disciples. The older commentators regard the falling to the ground as a miracle, but modern scholars look upon it as a result of sudden fear. Jesus merely manifested his dignity and majesty, and the prostration followed as a natural result.]  ^a48 Now he that betrayed him gave {bhad given} them a token, aa sign, saying, Whomsoever I shall kiss, that is he: take him. band lead him away safely. cand he drew near unto Jesus to kiss him.  48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?  ^b45 And when he was come, astraightway he came to Jesus, and said {bsaith,} ^aHail, Rabbi; and kissed him.  50 And Jesus said unto him, Friend, do that for which thou art come. [Some place this event before the preceding paragraph. It comports better with the fitness of things to place it here. Jesus made Judas feel his utter nothingness, and his worthlessness even as a betrayer. Before Judas can in any way identify Jesus, the Lord had twice declared himself to be the party whom they sought. When he approaches to carry out his contract, the Lord's question exposes him before all as a betrayer, and not a disciple as he wished to appear to be (for kissing was the common mode of salutation between men, especially between teacher and pupils), and when Judas brazenly persists in completing the sign, Jesus bids him do it, not as a friend, but as a traitor. Little did the betrayer think that the kiss of Judas would become a proverb in every nation.] Then they came [690] and laid hands on Jesus, and took him. [The sight of Judas touching him no doubt reassured them, and they laid hands on Jesus.]  ^c49 And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword?  ^b47 But {^a51 And} behold,  ^d10 Simon Peter ba certain one of them that stood by athat were with Jesus dtherefore having a sword astretched out his hand, and drew his sword, and smote {dstruck} athe servant of the high priest, and struck {dcut} off his right ear. [We have seen that the apostles were but scantily armed, there being only two swords in their possession. See Joh 18:16). He knew Malchus by name, and he also knew his kindred -- Joh 18:26.]  ^c51 But Jesus answered and said, Suffer ye them thus far. And he touched his ear, and healed him. [Some think that Jesus spoke these words, "Suffer ye thus far," to those who held him, asking them to loose him sufficiently to enable him to touch the ear of Malchus. But the revision committee by inserting "them" make Jesus address his disciples, commanding them not to interfere with those who were arresting him, making it a general statement of the idea which the Lord addressed specifically to Peter in the next sentence.]  ^a52 Then  ^d11 Jesus therefore said {asaith} dunto Peter, ^aPut up again thy {dthe} sword into the sheath: aits place: for all they that take the sword shall perish with the sword. dthe cup which the Father hath given me, shall I not drink it? [By the healing of Malchus' ear and the words spoken to Peter, Jesus shows that the sword is not to be used either to defend the truth or to advance his kingdom. Had he not thus spoken and acted, Pilate might have doubted his words when he [691] testified that his kingdom was not of this world (Joh 18:36). While we know better than to rely upon the aid of the sword for the advance of truth, we are often tempted to put undue trust in other "carnal weapons" which are equally futile. Wealth and eloquence and elaborate church buildings have but little saving grace in them. It is the truth which wins. By using the word "cup" John gives us an echo of the agony in Gethsemane, which suggests that he expects his readers to be conversant with the other Gospels. The other Evangelists, having shown that Jesus was fully resolved to drink the cup, do not regard it as necessary to repeat these words.]  ^a53 Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels?  54 How then should the scriptures be fulfilled that thus it must be? [Jesus still addresses Peter. Had it accorded with the divine purpose that Jesus should resist this arrest, angels and not men would have been his proper and infinitely more effective rescuers. But, on the contrary, it was God's purpose that he should be arrested, as the Scripture had foretold.]  55 In that hour ^bJesus answered and said unto them athe multitudes, cthe chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? ato seize me?  ^c53 When ^aI sat {bwas} daily with you in the temple teaching, cye stretched not forth your hands against me: band ye took me not: cbut this is your hour, and the power of darkness.  ^a56 But all this is come to pass, that the scriptures of the prophets might be fulfilled. [The party which came to arrest Jesus was large. The word "band" used by John to describe part of it is speira, which is the Greek name for the cohort, a division of the Roman army which in the time of Augustus contained 555 men. Ten cohorts, or a legion, were usually quartered in the castle Antonia, at the northwest corner of the temple enclosure. That the whole cohort was present is not likely (Mat 27:27), but there was a large enough body to represent it. The [692] Evangelists therefore properly style it a great multitude. Moreover, it was a motley crowd. Its strength and diversity suggest the fear that Jesus might miraculously defend himself. Each part of the crowd found courage in the strength possessed by the other part, the priests relying upon the solidity of the soldiers, the soldiers superstitiously trusting to some spiritual power residing in the priests, etc. Now, because of these fears, the preparation was as great as if some band of robbers was to be taken. The questions of Jesus, therefore, show two facts: 1. By their extensive preparation the rulers bore an unintentional testimony to his divine power. 2. By their failure to arrest him openly in the temple, they bore witness to his innocence. With his divinity and his innocence, therefore, Jesus challenges them, referring to their own conduct for testimony thereto. In conclusion, he cites them to the Scriptures which they were fulfilling. Our Lord's dual reference to the Old Testament at this sacred time should cause us to handle them with awe and reverence.]  ^b50 And ^aThen all of the disciples left him, and fled.  ^b51 And a certain young man followed with him, having a linen cloth cast about him, over his naked body: and they lay hold on him;  52 but he left the linen cloth, and fled naked. [All the predictions of Jesus had failed to prepare the apostles for the terrors of his arrest. Despite all his warnings, each apostle sought his own safety. The young man who fled naked is usually presumed to be Mark himself, and it is thought that he thus speaks impersonally after the manner of Matthew and John. The manner of his description shows that he was not an apostle. As Mark's mother resided in Jerusalem (Act 12:12, Act 12:25), Canon Cook advances the theory that the Lord's Supper was eaten in the upper room of her house, and that when the disciples retired with Jesus from thence to Gethsemane, Mark slipped from his bed, threw his sindon about him, and followed after them. The sindon, or linen vestment, was very costly, not being worn even by the middle classes: no apostle would be thus attired.] [693]

[FFG 689-692]

McGarvey: Luk 22:54-65

CXXVI.
SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED
BY CAIAPHAS AND THE SANHEDRIN.
(Palace of Caiaphas. Friday.)
^aMATT. XXVI. 57, 59-68; ^bMARK XIV. 53, 55-65; ^cLUKE XXII. 54, 63-65; ^dJOHN XVIII. 24.

    ^d24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] band there come together with him all the chief priests and the elders and the scribes.  ^a57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, cand brought him into the high priest's house. awhere the scribes and the elders were gathered together. [It is very likely that Annas had apartments in the same palace with Caiaphas, and that from these apartments Jesus was led into some hall large enough to hold the Sanhedrin, which was now convened. But this was not its formal session as a court; it was more in the nature of a caucus, or committee of the whole.]  ^b55 Now the chief priests and the whole council sought afalse witness against Jesus, bto {athat they might} put him to death;  60 and they found it not, though many false witnesses came.  ^b56 For many bare false witness against him, and their witness agreed not together. ^aBut afterward came  ^b57 And there stood up certain, atwo, band bare false witness against him,  ^a61 and said, {bsaying,} ^aThis man said, I am able to destroy the temple of God, and to build it in three days.  ^b58 We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands.  59 And not even so did their witness agree together. [What Jesus [696] had really said will be found at Joh 2:19-22. Though his words were misunderstood at that time, being applied, not to his body, but to Herod's temple, yet it is not unlikely that the Jewish rulers, hearing our Lord's prediction that he would rise from the dead after three days (Mat 27:62, Mat 27:63), came to understand the import of his words. If so, the record itself shows the willingness of the Sanhedrin to receive false witnesses against Christ, for its judges received testimony which they knew to be utterly immaterial if rightly construed. The accounts of the two Evangelists, moreover, show how the witnesses failed to agree. A man could only be condemned on the testimony of two witnesses as to some fact or facts constituting a ground for condemnation -- Deu 17:6, Deu 19:15.]  ^a62 And the high priest stood up, bin the midst, and asked Jesus, aand said unto him, {bsaying,} Answerest thou nothing? what is it which these witness against thee?  ^a63 But Jesus held his peace. band answered nothing. [While the testimony then before the court might be used to show that Jesus was recklessly boastful, it was insufficient to justify a sentence of blasphemy. A threat to destroy the temple might be thus construed (Jer 26:9-11, Act 6:13, Act 6:14); but a promise to rebuild the temple, if destroyed, was altogether different. The high priest, knowing this, sought to extort from Jesus some additional evidence. With great cunning and effrontery he assumes that the testimony is all that could be possibly desired, and demands of Jesus what he has to say in answer to it. But our Lord did not suffer himself to seem so easily deceived. He gave no explanation, since the future would explain his meaning, and speak the real truth to all who had ears to hear it.] ^aAnd ^bAgain the high priest asked him, and saith {asaid} unto him, ^bArt thou the Christ, the Son of the Blessed? ^aI adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God. [Seeing that Jesus was not to be lured into an answer, and well knowing his perfect frankness, Caiaphas resolved, in his desperation, to question Jesus plainly and [697] bluntly. His question is twofold: 1. Art thou Christ? 2. Art thou the Son of God? The latter of these would constitute blasphemy, and the former, by showing a boastful spirit, would tend to confirm the charge. Perhaps, too, Caiaphas anticipated the future, and foresaw how useful this claim to be the Messiah would prove when a hearing was had before Pilate (Luk 23:2). Originally the Messiah was recognized as the Son of God (Psa 2:7), but if the Jews had ever generally entertained such an idea, they had lost it before Jesus' day, The Messiah might of course be called the Son of God in that secondary sense in which Adam was thus called (Joh 1:49, Luk 3:38). But Jesus had used the term in an entirely different sense, and his usage had been extremely offensive to the Jews (Joh 5:17, Joh 5:18, Joh 10:30-39, Mat 22:41-46). Caiaphas evidently wished Jesus to answer this question in that new sense which the Lord had given to the words. Caiaphas had no legal right to ask either of these questions. No man can be compelled to testify against himself, but he knew the claims of Jesus, and realized that if Jesus repudiated them he would be shamed forever, and if he asserted them he could be charged with blasphemy. Taking advantage, therefore, of the situation, Caiaphas put the question with the usual formula of an oath, thus adding moral power to it, for, under ordinary circumstances, one was held guilty if he refused to answer when thus adjured (Lev 5:1). When their own witnesses failed, these rulers called the "faithful witness" -- 1Ti 6:13, Rev 1:5.]  ^b62 And Jesus said, {asaith} unto him, Thou hast said: ^bI am: and anevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on {bwith} the clouds of heaven. [Jesus freely confessed the truth which his church is called upon to confess. "Right hand of Power" was commonly understood to mean the right hand of God. By the words "nevertheless" and "henceforth" Jesus brings the present state of humiliation into contrast with his future state of glory. Hard as it might be for them to believe it, the day would come when he should [698] sit in judgment and they should stand on trial before him.]  63 And  ^a65 Then the high priest rent his garments, {bclothes,} and saith, {asaying,} He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy:  66 what think ye? [Though Jesus had given the very answer which the high priest was longing to hear, yet he hypocritically pretends to be shocked at it, and rends his clothes and feigns horror. Evidently he feared the effect of the clear, calm answer of Jesus and sought to counteract its influence on his colleagues.] They answered and said, He is worthy of death. ^bAnd they all condemned him to be worthy of death. [This was not the final, formal sentence, but the mere determination of the council at the preliminary hearing.]  ^c63 And the men that held Jesus mocked him, and beat him.  ^b65 And some began to spit on him, and to cover his face,  ^a67 Then did they spit in his face and buffet him:  ^c64 And they blindfolded him, aand some smote him with the palms of their hands,  68 saying, {band [began] to say unto him,} ^aProphesy unto us, thou Christ: who is he that struck thee? band the officers received him with blows of their hands.  ^c65 And many other things spake they against him, reviling him. [To spit in the face has been an insult in all ages and in all lands. See Num 12:14, Deu 25:9, Job 30:10. Jesus, having stood out for examination, is now given back to the officers to be led away into the council chamber. These officers received Jesus with many indignities. They seek to make his high claims contemptible, and to make it appear that instead of being divine he is hardly worthy to be regarded as human.] [699]

[FFG 696-699]

McGarvey: Luk 22:54-62

CXXVII.
PETER THRICE DENIES THE LORD.
(Court of the high priest's residence. Friday before and about dawn.)
^aMATT. XXVI. 58, 69-75; ^bMARK XIV. 54, 66-72; ^cLUKE XXII. 54-62;
^dJOHN XVIII. 15-18, 25-27.

   ^a58 But {^d15 And} Simon Peter followed Jesus [leaving Jesus in the palace of the high priest, we now turn back to the garden of Gethsemane at the time when Jesus left it under arrest, that we may follow the course of Simon Peter in his threefold denial of the Master], and so did another disciple. [This other disciple was evidently the apostle John, who thus speaks of himself impersonally.] Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest [John's acquaintanceship appears to have been with the household as well as with the high priest personally, for we find that it is used as a permit at the doorway. It is likely that the high priest knew John rather in a business way -- Act 4:13];  ^b54 And Peter had followed him afar off, aunto the court of the high priest,  ^d16 but Peter was standing at the door without. So the other disciple, who was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter. beven within, into the court of the high priest [For courts of houses see Act 12:13. John would have shown a truer kindness to Peter had he let him stay out];  ^d17 The maid therefore that kept the door saith unto Peter, Art thou also one of this man's disciples? He saith, I am not. aand [Peter] entered in [The doorkeeper evidently recognized John as a disciple, and was therefore suspicious of Peter. The cowardly "I am not" of Peter is a sad contrast to the strong "I am he" of Jesus], [700]  ^d18 Now the servants and the officers were standing there, having made a fire of coals; for it was cold; and they were warming themselves: and Peter also was with them [they were gathered around a little smokeless charcoal fire],  ^c55 And when they had kindled a fire in the midst of the court, and had sat down together, Peter asat with the officers, cin the midst of them. ato see the end. [Though his faith in Christ was shaken, he still loved him enough to see what would become of him.] band he was sitting with the officers, and warming himself in the light of the fire.  ^c56 And  ^a69 Now bas ^dSimon Peter awas sitting {dstanding} awithout bbeneath in the court, there cometh {acame} unto him, ca certain bone of the maids of the high priest;  67 and seeing Peter cas he sat in the light of the fire, bwarming himself, she looked {cand looking} stedfastly upon him, said, {bsaith, asaying,} Thou also wast with Jesus the Galilaean. bthe Nazarene, even Jesus. ^cThis man also was with him.  ^a70 But he denied before them all, saying, I know not what thou sayest. ^bI neither know, nor understand what thou sayest: ^cWoman, I know him not. ^dThey said therefore unto him, Art thou also one of his disciples? He denied, and said, I am not. band he went out into the porch; and the cock crew.  ^a71 And when he was gone out into the porch, cafter a little while another saw him, and said, Thou also art one of them. But Peter said, Man, I am not.  ^b69 And aanother bthe maid saw him, and began again to say {asaith} unto them that were there, bthat stood by, This is one of them. ^aThis man also was with Jesus of Nazareth.  ^b70 But {^a72 And} again he denied bit. awith an oath, I know not the man. [Peter's second denial was of a quadruple nature. He denied to four different parties, but in such quick succession that the event is regarded as one.]  73 And after a little cafter the space of about one hour another confidently affirmed, saying, Of a [701] truth this man also was with him; for he is a Galilaean.  60 But Peter said, Man, I know not what thou sayest. ^bAgain they that stood by acame and said to Peter, Of a truth thou also art one of them; bfor thou art a Galilaean. afor thy speech maketh thee known. And immediately, while he yet spake, the cock crew.  ^d26 One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, saith, Did not I see thee in the garden with him?  ^b70 But  ^d27 Peter therefore denied again:  ^a74 Then began he to curse and to swear, I know not the {bthis} aman. bof whom ye speak.  72 And straightway cimmediately, while he yet spake, bthe second time the cock crew. [Exasperated by the repeated accusations, Peter loses his temper and begins to emphasize his denial by profanity. Desire to make good his denial is now supreme in his thoughts and the Lord whom he denies is all but forgotten.]  ^c61 And the Lord turned, and looked upon Peter. And Peter remembered ^bAnd Peter called to mind the word, cof the Lord, awhich Jesus had said, bhow that he said unto him, ^aBefore the cock crow, btwice, cthis thou shalt deny me thrice.  62 And he went out, ^bAnd when he thought thereon, he wept. cbitterly. [When Peter remembered the loving tenderness of Jesus manifested when he foretold Peter's crime it formed a background against which the sin appeared in all its hideous enormity.]

[FFG 700-702]

McGarvey: Luk 22:66

CXXVIII.
THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY
CONDEMNED BY THE SANHEDRIN AND LED TO PILATE.
(Jerusalem. Friday after dawn.)
^aMATT. XXVII. 1, 2; ^bMARK XV. 1; ^cLUKE XXII. 66-23:1; ^dJOHN XVIII. 28.

   ^a1 Now when morning was come,  ^c66 And as soon as it was day, bstraightway cthe assembly of the [702] elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, aall the chief priests and {bwith} the elders aof the people band scribes, and the whole council, held a consultation, and atook counsel against Jesus to put him to death [Since blasphemy was by no means a criminal offense among the Romans, the Sanhedrin consulted together and sought for some charge of which the Romans would take notice. As we follow their course it will become evident to us that they found no new ground of accusation against Jesus, and, failing to do so, they decided to make use of our Lord's claim to be the Christ by so perverting it as to make him seem to assert an intention to rebel against the authority of Rome]: csaying,  67 If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe [as experience had already proven -- Joh 8:59, Joh 10:31]:  68 and if I ask you, ye will not answer. [Thus Jesus protests against the violence and injustice of his trial. His judges were asking him whether he was the Christ without any intention of investigating the truth of his claim, but merely for the purpose of condemning him by unwarrantedly assuming that he was not the Christ. They therefore asked in an unlawful spirit as well as in an unlawful manner. Jesus had a good right to ask them questions tending to confirm his Christhood by the Scripture, but had he done so they would not have answered -- Mat 22:41-45. Jesus appeals to them to try the question as to who he was, but they insist on confining the inquiry as to who he claimed to be, assuming that the claim was false.]  69 But from henceforth shall the Son of man be seated at the right hand of the power of God. [See p. 698.]  70 And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am. [The Hebrew mode of expression, equivalent to "Ye say it, because I am."]  71 And they said, What further need have we of witness? for we ourselves have heard from his own mouth. [Thus they unconsciously admit their lack of evidence against Jesus.] [703]  1 And the whole company of them rose up,  ^a2 and they bound ^bJesus, and carried {aled} him away,  ^d28 They lead Jesus therefore from Caiaphas into the Praetorium: cand brought him before Pilate. band delivered him up to Pilate. athe governor. dand it was early; [The Sanhedrin could try and could condemn, but could not put to death without the concurring sentence of the Roman governor. To obtain this sentence, they now lead Jesus before Pilate in the early dawn, having made good use of their time.]

[FFG 702-704]

Lapide: Luk 22:1-71

CHAPTER 22

Ver.6.— And he sought opportunity to betray Him unto them. Judas sold Jesus Christ on the fourth day of the week, the day of Mercury; on the following day, or the day of Jupiter, he delivered Him to them. Thence followed "the day of unleavened bread." See how sudden was the wickedness of the Jews, and equally cunning and crafty. For they knew that Christ would celebrate the Passover, according to His custom, on the day following at Jerusalem, and that it would therefore be most convenient to deliver Him up then to the Jews at Jerusalem.

Ver. 20.— This cup is the new Testament in My blood. That is, this cup is the authentic instrument, and, as it were, the chart and tabula testamentaria, in which My new covenant is written and signed for giving you My heavenly inheritance, written, I say, not with ink, but in My blood. 1Co 11:23, &c.

Ver. 25.— And they that exercise authority upon them are called benefactors. Benefactor is a title of honour and praise which is bestowed upon princes because they are, or ought to be, good. The proper epithet of kings in former time was "good." Virgil uses it of Acestes (Æn i. 195). Martial applies it to Trajan and Domitian, and Horace to Romulus. Homer thought nothing requisite in a king, but to be brave against the enemy, and good to the citizens. Paul calls Felix "Most Excellent." Act 24:3.

Ver. 26.— But ye shall not be so. The Arabic has "Let the greater of you be as the least"—that is, let him among you who wishes to be the greatest, become the least. In this way he shall be the greatest.

Morally, let us learn this parable of Christ, incredible to the world, but in itself most true, and by experience most certain, namely, that the way to exaltation is abasement of self. Do we wish to become greater? Let us become less. God has sanctioned and fixed this way by His eternal law, and therefore Christ was the first-fruits to enter upon it, that we, by the same law, might follow Him, as in Phil. ii. 8, 9, 10, 11.

Hence S. Francis, a great follower and imitator of Christ, humbled himself to the lowest of all lowness, and wished to be the poorest and vilest of all men; and to a certain saint, a most lofty and splendid seat in heaven was shown, and when he asked whose it was, the answer was given, "It was the seat of one of the great ones among the fallen angels, but it is now reserved for the holy Francis." S. Bonav., chap. vi., Life of St. Francis. The same S. Francis wished his followers to be called "Minores," lest they should presume to become majores. His scribe, S. Francis de Paula, ordered the brethren of his order, to be called not Minores but Minimi. Hence the blessed Magdelena de Pazzi, who has been lately enrolled among the blessed by our holy father, Urban VIII., received the following order from God, "Be of the order of Minimæ, and the least of them, that thou mayest strive as zealously to be the least as men of this world do to be the greatest." S. Elizabeth, wife of the Landgrave of Hesse, and the daughter of the king, of Hungary, personally, against the remonstrances of her friends, tended the sick and outcast, and said that if there were any position more humble still she would gladly fill it, the more closely to follow Christ, who from the first humbled Himself to be the lowest of men, as Isaiah describes, ch. liii.; for in this consists the crown of virtue and perfection. The like did Hedwig, Duchess of Polonia, and her granddaughter, S. Elizabeth, Queen of Portugal. So S. Paulinus, Bishop of Nola, sold himself for a slave, for the good of a son of a widow, that he might imitate Christ, and make himself one of the most humble of men. Peter Telonarius did the same, as is related in the Life of S. John Eleemosynarius. This is what the wise man teaches, Ecclus. iii. 20. See what I have commented thereon.

Ver. 29 . — And I appoint unto you a kingdom. As My Father has decreed and prepared for Me, through humility and the cross: through so many labours and sufferings: a kingdom heavenly and eternal, so do I also appoint the same unto you: that is, I decree, prepare, and, going to death I now appoint, as by my will, that through the same humility, cross, and suffering, you shall possess a like, nay, the same kingdom with Me in heaven; dispute not then who among you shall be greatest, but who shall be less, that each may study to surpass the other in low estate and humility, for whoever does this, shall be first and greatest in my kingdom.

Ver. 30.— That ye may eat and drink at My table in My kingdom. As kings gave to their most intimate nobles a place at their own table, and made them companions of their banquets, but assigned to other and less famous nobles another table, so will I make you, My Apostles, the chief and foremost of My kingdom, and place you most nearly to Myself, and, as it were, at My table, and I will have you as the most intimate guests of My royal feasts. "In like manner," say Euthymius, Titus, and Theophylact, "He shows that the Apostles, as the first and most illustrious of His followers, should enjoy the highest honours with their immortal king. It is by catachresis that the pleasures and honours of the kingdom of heaven are often compared in Holy Scripture to banquets, and feasts of meat and drink, and to the first seats at table with kings; because carnal men understand these things best, but are unable to estimate spiritual ones, and because, as meat and drink are incorporated into ourselves and made our own, so, in heaven by the beautiful vision and His other glorious gifts, God will be incorporated into us, as it were, and will be made our own."

Ver. 31.— And the Lord said, Simon, Simon, behold, Satan hath desired to have You. Sift—that is vex, afflict, agitate, cast you down as wheat in a sieve that it may be cleared of chaff and dust. Satan in the same manner asked God to permit him to sift and afflict Job, and in some degree he obtained his end. He did the same again to Peter and the other Apostles, and again, in part succeeded, when he stirred up the Jews to seize Christ, for then the Apostles themselves fled in fear and were dispersed. The temptation is well compared to sifting and a sieve, because, as by means of the sieve the grains of wheat are separated from the chaff, and remain in the sieve, while the chaff is scattered to the wind, and dispersed in air, so the faithful and the saints in temptation remain constant, but the wicked fail and fly off.

But I have prayed for thee, that thy faith fail not. For thee, because I destine thee to be the head and chief of the Apostles and of My Church, that thy faith fail not in believing Me to be the Christ and the Saviour of the world. Observe that Christ in this prayer asked and obtained for Peter two especial privileges before the other Apostles: the first was personal, that he should never fall from faith in Christ; for Christ looked back to the sifting in the former verse, that is the temptation of His own apprehension when the other Apostles flew off from Him like chaff and lost their faith, and were dispersed, and fled into all parts. But Peter, although he denied Christ with his lips, at the hour foretold, and lost his love for Him, yet retained his faith. So S. Chrysostom ( Hom. xxxviii.) on S. Matthew; S. Augustine ( de corrept. et Grat. chap. viii.); Theophylact and others. This is possible but not certain, for F. Lucas and others think that Peter then lost both his faith and his love, from excessive perturbation and fear; but only for a short time, and so that his faith afterwards sprang up anew, and was restored with fresh vitality. Hence it is thought not to have wholly failed, or to have been torn up by the roots, but rather to have been shaken and dead for a time.

Another and a certain privilege was common to Peter with all his successors, that he and all the other bishops of Rome (for Peter, as Christ willed, founded and confirmed the Pontifical Church at Rome), should never openly fall from this faith, so as to teach the Church heresy, or any error, contrary to the faith. So S. Leo ( serm. xxii.), on Natalis of SS. Peter and Paul; S. Cyprian ( Lib. i. ep 3), to Cornelius; Lucius I., Felix I., Agatho, Nicolas I., Leo IX., Innocent III., Bernard and others, whom Bellarmine cites and follows ( Lib. i. de Pontif. Roman ).

For it was necessary that Christ, by His most wise providence, should provide for His Church, which is ever being sifted and tempted by the devil, and that not only in the time of Peter, but at all times henceforth, even to the end of the world, an oracle of the true faith which she might consult in every doubt and by which she might be taught and confirmed in the faith, otherwise the Church might err in faith, quod absit! For she is as S. Paul said to Timothy, "the pillar and ground of the truth" (1 Tim. iii 15). This oracle of the Church then is Peter, and all successive bishops of Rome. This promise made to Peter, and his successors, most especially applies to the time when Peter, as the successor of Christ, began to be the head of the Church, that is, after the death of Christ.

And when thou art converted, strengthen thy brethren. "From the sifting of Satan, that is from his temptation and from the sin by which thou wilt deny Me; for by this thou wilt be turned aside from Me, and My grace and love." So Euthymius, Theophylact, Jansen, F. Lucas, and others.

Some take this converted (conversus) as meaning "again" (iterum). So Bede, "Do thou, 0 Peter, again confirm the Apostles thy brethren, in the faith after My death, whom I now, while alive, strengthen by My words." For the Hebrew often uses the verb for the adverb. So Psa 85:6.

Strengthen thy brethren. Thy brethren, and therefore Mine. The condescension of Christ here is wonderful. He does not call the Apostles sons although He spiritually begot them to God, but brothers: as well because Christ as man, was the brother of all men, being a sharer of the same human nature, as because the Apostles in their apostleship and preaching of the Gospel, were the brothers and colleagues of Christ; for they did the same work as He. Hence the Fathers, whom I have cited, and the Doctors of the Church conclude that Peter was set over the other Apostles by Christ, and consequently was made the head and chief over the whole Church, that he might build up, perfect, and confirm the Church in the faith and religion of Christ.

Ver. 36 . — But now he that hath a purse, let him take it, and likewise his scrip. A purse filled with money, a scrip with food, that they might have support in the impending persecution; for they will never find either, "because men will fly from Me, who am bound and accused, and consequently from My disciples as men wicked and condemned."

And he that hath no sword, let him sell his garment, and buy one. Christ, in these words, did not command them to take a purse and a scrip, and to sell their garment and buy a sword, for He soon after forbade Peter to draw his sword; but they were a warning of the fierce persecution which was about to fall upon Himself and the apostles, and which was so heavy to those that regarded the difficulty of the case with the eyes of mere human wisdom, that food and weapons would appear things absolutely necessary for the preservation of life. The meaning therefore is this, "Everything, so far, has happened to you, 0 my Apostles, well and prosperously; for when I sent you to preach the Gospel without purse, or scrip, or sword, you were kindly received by most, fed, and sheltered, and had no need of these things. But now so grievous a persecution is impending over you, and so great is the danger to your lives, that in human prudence it may seem necessary to each to think of the preservation of his life, and therefore to take a scrip and purse for provision, and a weapon for defence, and to sell his cloak, and buy a sword. But to Me, who weigh circumstances by the design and decree of God the Father, there is no need of such things; for I go voluntarily to the cross, and to death, and I offer Myself of My own free will, to those who will persecute Me and crucify Me, so that I may conform Myself to the will of My Father." So S. Chrysostom ( Hom. 85 on S. Matt.), and from him Theophylact on this passage, Jansen, Maldonatus, and others. S. Ambrose says well, "0 Lord, why commandest Thou me to buy a sword, and forbiddest me to strike, unless that I may be prepared for my defence, and that Thou mayest appear able to avenge though Thou wouldst not?"

Ver. 38 . — And they said, Lord, behold, here are two swords. They did not understand the mind and words of Christ clearly. He did not mean that they should buy swords, but He wished to show them the impending danger. Christ did not explain His meaning to the Apostles, but concealed it, saying, "It is enough," meaning that Peter and the other Apostles might carry these swords, and even cut off Malchus' ear, which He Himself afterwards restored and healed, showing that He was not compelled by force, but was urged by love, willingly and freely to suffer and die. Some think that they were not military swords, but rather large butchers' knives, which the apostles used for the slaughtering, sacrificing, and disjointing of the Paschal Lamb. So S. Chrysostom, from whom I have said more on Matt. xxvii.

Ver. 39.— And He came out, and went, as He was wont, to the mount of Olives. Bede gives the reason of this: "The Lord, when about to be delivered up, came to the retirement of this accustomed place, that He might be found the more easily. Where are they who maintained that He feared death, and was crucified against His will? Christ was wont, in these last days of His life, to preach in the temple by day, and to retire at night to the mount of Olives to pray. This, Judas, as being an Apostle, and a companion of Christ knew; and hence he came to this mountain with his followers, and there betrayed and delivered up Christ to them."

Ver. 43 . — And there appeared an angel unto Him from heaven. The angel appeared in a body assumed visibly that he might comfort the eyes and ears of Christ by his appearance and voice. Jansenius thinks that the angel appeared at each of Christ's three prayers, and therefore comforted Him three times, to teach us that God always hears those who pray, and gives them grace and strength unceasingly. F. Lucas, and others, think with more reason, that the angel only appeared once, at the third and last prayer, and comforted Him when He prayed more earnestly, and sweated blood, to show that we ought to persevere in prayer, and that the fruit of such perseverance is the comfort of God, and the vision of angels. For after this consolation from the Father by the angel, the agony of Christ seems to have passed away, and He appears to have prayed no more but to have prepared bravely for death. This angel was Gabriel, says Gabriel Vasquez ( I. p. tom. ii . disbut. 244, No. 3), for Gabriel has his name from his fortitude, Gabriel being Geber-el the man of God, or Gebura-el the fortitude of God; for he has the office of comforting the weak, afflicted, and fearful. But he comforted Christ not by strengthening His weakness, but by praising His surpassing fortitude. Lud. de Pont. thinks the same in his "Meditation on the Agony of Christ in the Garden," because Gabriel was the legate and messenger of the œconomy of Christ, as at the Incarnation (Luke i. 26), and of the seventy weeks of Daniel, which foretold the time of the nativity of Christ.

Others, however, as F. Lucas, think that it was Michael, for he is the highest of all angels, and it became him, as such, to perform this office for the supreme God, that is Christ.

Strengthening Him. "The praise and due adoration of Christ," says Titus, "being premised," he comforted Christ by speaking to Him outwardly and setting before Him the will and glory of the Father, and the rich fruit which would ensue, both to Christ Himself, to men, and to angels, from His Passion. For the angel could not affect the inner mind of Christ, nor immediately change His inner powers. And as He could only be tempted by Satan, externally, so He could only be comforted by the angel outwardly. He could not be taught nor illuminated by him, for He was above all angels, and from the first moment of His conception, was full of wisdom and knowledge. So say the schoolmen with S. Thomas (3. p. q. 12 , art. 4): The angel spoke the following, or like words to Christ, "0 Lord, bravest of men, Thy prayer is most acceptable to Thy Father; because, notwithstanding Thy natural dread of death, Thou resignedst Thyself wholly to the will of the Father boldly to undergo the death appointed for Thee by Him. Lay aside therefore this Thy horror and grief with which Thou hast voluntarily invested Thyself, and reassume Thy former mind and strength, and come bravely to the work of human Redemption, by which Thou wilt most signally celebrate the glory of God, rejoice the angels, redeem men from Hell, and bring them back to the glories of heaven. Endure the cross for the joy that is offered Thee, as the future author and perfector of the faith of very many. Heb 12:2. Thus Thou wilt cause SS. Peter and Paul, Laurentius, Vincentius, Agnes, Cœcilia and very many other martyrs and virgins, men, and noble heroes and heroines boldly to undergo martyrdom for God, and the faithful, with other holy men, who triumphed gloriously over the flesh, the world, and the devil. I know that Thou, 0 Lord, hast no need of any strengthening of mine, who am myself strengthened by Thee both to be and to live; but, that this my ministry which I execute as a steward at the command of God Thy Father may be acceptable to Thee, I pray again and again."

Theophylact thinks that the angel spoke thus, "0 Lord, Thine is the strength, for thou art powerful against death and hell, to set free the race of men."

Ver. 44 . — And being in an agony, He prayed more earnestly. The "et" here in the Hebrew is causal, and means quia, because. That is, the angel comforted Him; because being in an agony and praying more earnestly, He sweated blood, and then appeared to need comfort, and to merit it. The following, was the order of events. Christ had prayed the first and second time, but felt no help of God. Then His feeling growing on Him, He, permitting the agony (that is, a more vehement horror and anguish) to arise in Himself, He sweated blood. To overcome this, He prayed a third time more earnestly, teaching us that as temptation increases our prayers should increase equally. The angel therefore appeared to Him immediately, comforting Him; whereupon He ceased to pray and to fear, and to grieve, and, suppressing and overcoming His agony, He manfully prepared Himself for His Passion, and went forth of His own accord to meet Judas.

More earnestly. The Greek is ε̉κτενέστεζον, that is, more exclusively, more intensely. For this, as appears from SS. Matthew and Mark, was the third prayer of Christ, and He appears to have remained in it longer. More earnestly, because, as the anguish pressed upon Him, Christ, to overcome it, at once directed the contention of His mind, by praying; and He prayed with a more intense feeling and ardour. Luke includes in one as in a compendium, the three prayers of Matthew and Mark, and therefore relates some things of it, which took place in the first and second, and some which took place in the third.

And His sweat was as it were great drops of blood. The Greek has θζόμβοι, gouts, thick masses. The Arabic and S. Irenæus have globi. The Arabic says, "His sweat was (made) as distilling blood descending on the ground."

Note.  Firstly, Some copies have nothing about this bloody sweat, as S. Hilary shows ( De Trinit. lib. x.); S. Jerome ( lib. ii . against Pelagius), lest men should ascribe infirmity of mind and weakness to Christ. But now all versions, Greek, Latin, Syriac, Arabic, have the same account, so it is certainly to be read, according to the agreement of the Council of Trent, Session IV.

Secondly, Christ is said to have sweated blood not improperly or as a by-word, and an allegory, as we say of one who is grievously afflicted and tormented, "he sweats blood," as Euthymius and Theophylact explain it—but truly and properly. Hence the words "as it were" denote not resemblance but the truth. So SS. Hilary, Jerome, Augustine passim. The Ethiopic renders it plainly, "And His sweat was made as the sweat of blood flowing down upon the earth." The Persian agrees with it. S. Athanasius, also, in his sixth book to Theophilus, which is on the Beatitude of the Son of God, says, "Anathema to those who deny that Christ sweated true blood."

S. Bernard, treating of this prayer of Christ in the garden, says, "Not only with His eyes does He seem to have wept, but, as it were, with all His members, that His whole Body, which is the Church, might be the more effectually purged by His tears" ( Serm. 3 on Palm Sunday). The love of Christ indeed was not content with the watery tears of His eyes, but wished, by the bloody tears of His whole Body, to lament and blot out our sins, and these tears of Christ were most efficacious with God the Father. "For," says S. Irenæus ( Lib. v. cap. i.) "the blood of Christ has a voice and 'speaketh better things than that of Abel,' Heb. xii. 24. The blood of Abel calls for vengeance, that of Christ for mercy."

Symbolically, "the reason was," says S. Augustine, "that Christ might show that from His whole Body would proceed the passions of martyrs" ( Seutent. sent. 68). Again, "The blood of Christ," says Bede, "flowed down upon the earth to show that men of the earth would be moistened by it."

Ver. 45.— And when He rose up from prayer. For sorrow contracts the heart, and hinders the vital and subtle spirits from being sent to the head; wherefore the black and crass vapours which are the cause of sleep, invade the brain. But there is a hysteron proteron here. For these things happened before the bloody sweat which took place in the third prayer of Christ, while the former happened in the first prayer, as is clear from SS. Matthew and Mark. The reason is that S. Luke compresses the three prayers into one, and unites what happened at different times in the three prayers as if they had been done in one and the same. For after the first prayer, Christ, visiting the Apostles and finding them asleep, said as follows,

Ver. 46.— And said unto them, Why sleep ye? See what has been said on Matthew xxvi. xxvii.

Commentary -- Other

Contradiction: Luk 22:42

70. Did Jesus both pray (Matthew 26:39; Mark 14:36; Luke 22:42) or not pray (John 12:27) to the Father to prevent the crucifixion?

(Category: misread the text)

This apparent contradiction asks: 'Did Jesus pray to the Father to prevent the crucifixion?' Matthew 26:39; Mark 14:36 and Luke 22:42 are supposed to imply that he does. John 12:27, however, seems to say that he doesn't.

This is a rather weak attempt at a contradiction and again wholly relies upon the ignorance of the reader for it's strength. Matthew 26:39, Mark 14:36, and Luke 22:42 are parallel passages which take place in the Garden of Gethsemane just before the arrest of Jesus. In all of these passages Jesus never asks for the Crucifixion to be prevented but does express his fears of the difficulties, pain and suffering that he is going to encounter over the next few hours, in the form of his trials, beatings, whippings, loneliness and alienation from people and God on the Cross, the ordeal of crucifixion itself and the upcoming triumph over Satan. He does, however, more importantly ask for God's will to be carried out over the next few hours knowing that this is the means by which he will die and rise again, and by doing so atone for all the sins of the world.

John 12:27 is from a totally different situation, one which takes place before the circumstances described above. It is said while Jesus is speaking to a crowd of people during the Passover Festival at the Temple in Jerusalem (in fact even before the gathering of the Twelve with Jesus at the Upper Room). On this occasion Jesus again says something very similar to the other passages above;

"Now my heart is troubled, and what shall I say? 'Father save me from this hour'? No it was for this very reason that I came to this hour. Father, glorify your name!"

Again we are reminded that he is feeling troubled. He knows events are fast unfolding around him. Yet, this statement is said in reply to some Greeks who have just asked something of Jesus through his disciples. Were they there to offer him a way out of his upcoming troubles? Perhaps, but Jesus does not go to meet them and indeed replies to their request to meet him in this way. Is it really conceivable that this man wants to prevent the crucifixion from taking place! I think not!

Evidence: Luk 22:41

Prayer—the secret weapon: See Act 1:14 .

Evidence: Luk 22:44

This is not just hyperbole like "sweating bullets," but is an actual medical condition known as hematidrosis.

Evidence: Luk 22:45

" He who kneels the most, stands best." D.L. Moody

Evidence: Luk 22:47

Modern evangelism . The Bible tells us that Judas led a " multitude" to Jesus. His motive, however, wasn’t to bring them to the Savior for salvation. Modern evangelism is also bringing " multitudes" to Jesus. Their motive may be different from Judas’s, but the end result is the same. Just as the multitudes that Judas directed to Christ fell back from the Son of God, statistics show that up to 90% of those coming to Christ under the methods of modern evangelism fall away from the faith. Their latter end becomes worse than the first. They openly crucify the Son of God afresh. In their zeal without knowledge, those who prefer the ease of modern evangelism to biblical evangelism betray the cause of the gospel with a kiss. What may look like love for the sinner’s welfare is in truth eternally detrimental to him.

Like Peter ( Luk 22:51 ), our zeal without knowledge is actually cutting off the ears of sinners. Those we erroneously call " backsliders" won’t listen to our reasonings. As far as they are concerned, they have tried it once, and it didn’t work. What a victory for the prince of darkness, and what an unspeakable tragedy for the Church!

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 22 (Chapter Introduction)

Overview

Luk 22:1, The Jews conspire against Christ; Luk 22:3, Satan prepares Judas to betray him; Luk 22:7, The apostles prepare the passover; Luk 22:19, Christ institutes his holy supper; Luk 22:21, covertly foretells of the traitor; Luk 22:24, rebukes the rest of his apostles from ambition; Luk 22:31, assures Peter his faith should not fail; Luk 22:34, and yet he should deny him thrice; Luk 22:39, He prays in the mount, and sweats blood; Luk 22:47, is betrayed with a kiss; Luk 22:50, he heals Malchus’ ear; Luk 22:54, he is thrice denied of Peter; Luk 22:63, shamefully abused; Luk 22:66, and confesses himself to be the Son of God.

Poole: Luke 22 (Chapter Introduction)

CHAPTER 22

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 22 (Chapter Introduction)

(Luk 22:1-6) The treachery of Judas.

(Luk 22:7-18) The passover.

(Luk 22:19, Luk 22:20) The Lord's supper instituted.

(v. 21-38) Christ admonishes the disciples.

(Luk 22:39-46) Christ's agony in the garden.

(Luk 22:47-53) Christ betrayed.

(Luk 22:54-62) The fall of Peter.

(Luk 22:63-71) Christ confesses himself to be the Son of God.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 22 (Chapter Introduction)

All the evangelists, whatever they omit, give us a particular account of the death and resurrection of Christ, because he died for our sins and rose for our justification, this evangelist as fully as any, and with many circumstances and passages added which we had not before. In this chapter we have, I. The plot to take Jesus, and Judas's coming into it (Luk 22:1-6). II. Christ's eating the passover with his disciples (Luk 22:7-18). III. The instituting of the Lord's supper (Luk 22:19, Luk 22:20). IV. Christ's discourse with his disciples after supper, upon several heads (v. 21-38). V. His agony in the garden (Luk 22:39-46). VI. The apprehending of him, by the assistance of Judas (Luk 22:47-53). VII. Peter's denying him (Luk 22:54-62). VIII. The indignities done to Christ by those that had him in custody, and his trial and condemnation in the ecclesiastical court (Luk 22:63-71).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 22 (Chapter Introduction)

And Satan Entered Into Judas (Luk_22:1-6)

The Last Meal Together (Luk_22:7-23)

Strife Among The Disciples Of Christ (Luk_22:24-30)

Peter's Tragedy (Luk_22:31-38; Luk_22:54-62)

Thy Will Be Done (Luk_22:39-46)

The Traitor's Kiss (Luk_22:47-53)

Mocking And Scourging And Trial (Luk_22:63-71)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

O'Neill, J. C. "The Six Amen Sayings in Luke." Journal of Theological Studies NS10 (1959):1-9.

Orr, James. The Virgin Birth of Christ. New York: Scribner's, 1907.

Overstreet, R. Larry "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

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Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke. International Critical Commentary series. Edinburgh: T. & T. Clark, 1922.

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Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Schurer, Emil. A History of the Jewish People in the Time of Jesus Christ. Clark's Foreign Theological Library series. 6 vols. Translated by John Macpherson. Edinburgh: T. & T. Clark, 1895-1905.

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Stanton, G. N. Jesus of Nazareth in New Testament Preaching. Society for New Testament Studies Monograph Series 27. London: Cambridge University Press, 1974.

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Strugnell, J. "Amen I say unto you' in the Sayings of Jesus and in Early Christian Literature." Harvard Theological Review 67 (1974):177-90.

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Talbert, Charles H. Literary Patterns, Theological Themes and the Genre of Luke-Acts. Society of Biblical Literature Monograph Series 20. Missoula, Mont.: Scholars Press, 1974.

_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

Thompson, G. H. P. "Called -- Proved -- Obedient." Journal of Theological Studies NS11 (1960):1-12.

_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Winter, P. "Nazareth' and Jerusalem' in Luke chs. 1 and 2." New Testament Studies 3 (1956-57):136-42.

Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.