|
Click a verse to see commentary
|
Select a resource above
|
The Plot to Kill Jesus22 Now the festival of Unleavened Bread, which is called the Passover, was near. 2The chief priests and the scribes were looking for a way to put Jesus to death, for they were afraid of the people. 3 Then Satan entered into Judas called Iscariot, who was one of the twelve; 4he went away and conferred with the chief priests and officers of the temple police about how he might betray him to them. 5They were greatly pleased and agreed to give him money. 6So he consented and began to look for an opportunity to betray him to them when no crowd was present. The Preparation of the Passover7 Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. 8So Jesus sent Peter and John, saying, “Go and prepare the Passover meal for us that we may eat it.” 9They asked him, “Where do you want us to make preparations for it?” 10“Listen,” he said to them, “when you have entered the city, a man carrying a jar of water will meet you; follow him into the house he enters 11and say to the owner of the house, ‘The teacher asks you, “Where is the guest room, where I may eat the Passover with my disciples?” ’ 12He will show you a large room upstairs, already furnished. Make preparations for us there.” 13So they went and found everything as he had told them; and they prepared the Passover meal. The Institution of the Lord’s Supper14 When the hour came, he took his place at the table, and the apostles with him. 15He said to them, “I have eagerly desired to eat this Passover with you before I suffer; 16for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” 17Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; 18for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. 21But see, the one who betrays me is with me, and his hand is on the table. 22For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!” 23Then they began to ask one another which one of them it could be who would do this. The Dispute about Greatness24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves. 28 “You are those who have stood by me in my trials; 29and I confer on you, just as my Father has conferred on me, a kingdom, 30so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. Jesus Predicts Peter’s Denial31 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” 33And he said to him, “Lord, I am ready to go with you to prison and to death!” 34Jesus said, “I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.” Purse, Bag, and Sword35 He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” 36He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37For I tell you, this scripture must be fulfilled in me, ‘And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” 38They said, “Lord, look, here are two swords.” He replied, “It is enough.” Jesus Prays on the Mount of Olives39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40When he reached the place, he said to them, “Pray that you may not come into the time of trial.” 41Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42“Father, if you are willing, remove this cup from me; yet, not my will but yours be done.” [[ 43Then an angel from heaven appeared to him and gave him strength. 44In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.]] 45When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46and he said to them, “Why are you sleeping? Get up and pray that you may not come into the time of trial.” The Betrayal and Arrest of Jesus47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50Then one of them struck the slave of the high priest and cut off his right ear. 51But Jesus said, “No more of this!” And he touched his ear and healed him. 52Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!” Peter Denies Jesus54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56Then a servant-girl, seeing him in the firelight, stared at him and said, “This man also was with him.” 57But he denied it, saying, “Woman, I do not know him.” 58A little later someone else, on seeing him, said, “You also are one of them.” But Peter said, “Man, I am not!” 59Then about an hour later still another kept insisting, “Surely this man also was with him; for he is a Galilean.” 60But Peter said, “Man, I do not know what you are talking about!” At that moment, while he was still speaking, the cock crowed. 61The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62And he went out and wept bitterly. The Mocking and Beating of Jesus63 Now the men who were holding Jesus began to mock him and beat him; 64they also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65They kept heaping many other insults on him. Jesus before the Council66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67They said, “If you are the Messiah, tell us.” He replied, “If I tell you, you will not believe; 68and if I question you, you will not answer. 69But from now on the Son of Man will be seated at the right hand of the power of God.” 70All of them asked, “Are you, then, the Son of God?” He said to them, “You say that I am.” 71Then they said, “What further testimony do we need? We have heard it ourselves from his own lips!” New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
As Luke mentions that the cup was twice presented by Christ, we must inquire, in the first place, if it be a repetition, (as the Evangelists are wont frequently to say the same thing twice,) or if Christ, after having tasted the cup, repeated the same thing a second time. This latter conjecture appears to me to be probable; for we know that the holy fathers, during sacrifices, observed the solemn rite of tasting the cup; 188188 “Que les saincts peres ont observé ceste ceremonie solennelle de prendre la coupe, et gouster un peu de ce qui estoit dedans;” — “that the holy fathers observed this ceremony of taking the cup, and tasting a little of what was within it.” and hence those words of the Psalmist, I will take the cup of salvation, I have no doubt, therefore, that Christ, according to the ancient custom, tasted the cup in the holy feast, which otherwise could not have been correctly observed; and Luke expressly mentions this, before coming to give an account of the new mystery, which was a totally different institution from the paschal lamb. It was in compliance also with received and ordinary custom, that he is expressly said to have given thanks, after having taken the cup. For at the commencement of the supper, I have no doubt, he prayed, as he was accustomed never to sit down at table without calling on God; but now he wished to discharge once more the same duty, that he might not leave out a ceremony which, I have just now shown, was connected with the sacred act of taking the cup and tasting it. 189189 “De prende la coupe, et en gouster.” Luke 22:19. Which is given for you. The other two Evangelists leave out this clause, which, however, is far from being superfluous; for the reason why the flesh of Christ becomes bread to us is, that by it salvation was once procured for us. And as the crucified flesh itself is of no advantage but to those who eat it by faith, so, on the other hand, the eating of it would be unmeaning, and of hardly any value, were it not in reference to the sacrifice which was once offered. Whoever then desires that the flesh of Christ should afford nourishment to him, let him look at it as having been offered on the cross, that it might be the price of our reconciliation with God. But what Matthew and Mark leave out in reference to the symbol of bread, they express in reference to the cup, saying, that the blood was to be shed for the remission of sins; and this observation must be extended to both clauses. So then, in order that we may feed aright on the flesh of Christ, we must contemplate the sacrifice of it, because it was necessary that it should have been once given for our salvation, that it might every day be given to us. Luke 22:28. You are they who have continued with me. Although Luke appears to relate a different discourse of Christ, and one which was delivered at a different time, yet I have no doubt that it refers to the same time. For it is not a continued discourse of Christ that is here related, but detached sentences, without any regard to the order of time, as we shall shortly afterwards have occasion to state. But he employs more words than Matthew; for he declares that, as the apostles had accompanied him, and had remained steadfastly in his temptations, they would also be partakers of his glory. It is asked, in what sense does he call them his temptations? I think that he means the contests by which God tried him and the apostles in common. And properly did he use the word temptations; for, according to the feeling of human nature, his faith and patience were actually tried. Luke 21:28. And when these things begin to take place. Luke expresses more clearly the consolation by which Christ animates the minds of his followers; for, though this sentence contains nothing different from the words of Matthew, which we have just now explained, yet it shows better for what purpose the angels will come, as we are told, to gather the elect. For it was necessary to contrast the joy of the godly with the general sorrow and distress of the world, and to point out the difference between them and the reprobate, that they might not view with horror the coming of Christ. We know that Scripture, when it speaks not only of the last judgment, but of all the judgments which God executes every day, describes them in a variety of ways, according as the discourse is addressed to believers or to unbelievers. To what purpose is the day of the Lord to you? It is a day of darkness and gloominess, 154154 Our author — quoting from memory, as he frequently does — appears to have incorporated the words of the prophet Amos, (5:18,) To what end is it for you? the day of the Lord is darkness, and not light, with a parallel passage in Joel, (2:1, 2) for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and thick darkness. — Ed. not of light; of sorrow, not of joy; of destruction, not of salvation. On the other hand, Zechariah (9:9) bids the daughter of Zion rejoice on account of the coming of her King; and justly, for—as Isaiah (35:4) tells us—the same day which brings wrath and vengeance to the reprobate brings good-will and redemption to believers. Christ therefore shows that, at his coming, the light of joy will arise on his disciples, that they may rejoice in the approaching salvation, while the wicked are overwhelmed with terror. Accordingly, Paul distinguishes them by this mark, that they wait for the day or coming of the Lord, (1 Corinthians 1:7) for that which is their crown, and perfect happiness, and solace, is delayed till that day, (2 Timothy 4:8.) It is therefore called here (as in Romans 8:23) redemption; because we shall then obtain truly and perfectly the consequences of the deliverance obtained through Christ. Let our ears therefore be awake to the sound of the angel’s trumpet, which will then sound, not only to strike the reprobate with the dread of death, but to arouse the elect to a second life; that is, to call to the enjoyment of life those whom the Lord now quickens by the voice of his Gospel; for it is a sign of infidelity, to be afraid when the Son of God comes in person for our salvation. 29. And I appoint to you the kingdom. Here he makes them not only judges, but kings; for he shares with them the kingdom which he received from the Father There is an emphasis in the word appoint, that they may not, by warmth and vehemence of desire, hasten too eagerly to possess the kingdom of which he alone has the lawful right to dispose. By his own example, also, he exhorts them to patience; for, though he was ordained by the Father to be a King, yet he was not immediately raised to his glory, but even emptied Himself, (Philippians 2:7,) and by the ignominy of the cross obtained kingly honor. To eat and drink at his table is put metaphorically for being made partakers of the same glory. Luke 22:31. Lo, Satan hath desired. The other two Evangelists relate more briefly and simply, that our Lord foretold to his disciples their fall. But the words of Luke contain more abundant instruction; for Christ does not speak of the future trouble in the way of narrative, but expressly declares, that they will have a contest with Satan, and, at the same time, promises to them victory. It is a highly useful admonition, whenever we meet with any thing that gives us offense, to have always before our eyes the snares of Satan; as Paul also teaches, that we wrestle not with flesh and blood, but with spiritual armies, The meaning of the words therefore is: “When, a short time hence, you shall see me oppressed, know that Satan employs these arms to fight against you, and that this is a convenient opportunity for destroying your faith.” I have said that this is a useful doctrine, because it frequently happens that, from want of consideration, we are overcome by disregarding temptations, which we would regard as formidable, if we reflected that they are the fiery darts (Ephesians 6:16) of a vigorous and powerful enemy. And though he now speaks of that singularly fierce attack, by which the disciples, at one time, received dreadful shocks, so that their faith was well nigh extinguished, yet he manifestly conveys a more extensive doctrine, that Satan continually goes about, roaring for his prey. As he is impelled by such furious madness to destroy us, nothing is more unreasonable than that we should give ourselves up to drowsiness. Before there is apparent necessity for fighting, let us already prepare ourselves; for we know that Satan desires our destruction, and with great skill and assiduity seizes on every method of injuring us. And when we come to the conflict, let us know that all temptations, from whatever quarter they come, were forged in the workshop of that enemy. That he may sift you as wheat. The metaphor of sifting is not in every respect applicable; for we have elsewhere seen that the Gospel is compared to a winnowing-fan or sieve, by which the wheat is purified from the chaff (Matthew 3:12;) but here it simply means to toss up and down, or to shake with violence, because the apostles were driven about with unusual severity by the death of Christ. This ought to be understood, because there is nothing in which Satan takes less delight than the purification of believers. Yet though it be for a different purpose that he shakes them, it is nevertheless true, that they are driven and tossed about in every direction, just as the wheat is shaken by the winnowing-fan. But we shall shortly afterwards see that a still more disastrous fulfillment of these words was experienced by the disciples. And this is what is meant by the words of our Lord, as related by Matthew and Mark: you will all be offended at me. They mean that the disciples will not only be attacked, but will nearly give way; because the ignominious treatment of Christ will quite overpower their minds. For whereas it was their duty to advance steadily with their Master to the cross, fear kept them back. Their infirmity is thus exhibited to them, that by prayers and groans they may betake themselves to God’s holy protection. Luke 22:35. And he said to them. The whole object of this discourse of Christ is to show, that hitherto he spared his disciples, so as to lay on them no heavier burden than they were able to bear. He reminds them of the indulgence exercised during the past time, that they may now prepare themselves with greater alacrity for severer warfare. For why did he, while they were altogether destitute of skill and training, keep them in the shade and in repose, at a distance from the darts of the enemy, except that, by gradually gathering courage and strength during the interval of leisure, they might be better prepared for fighting? The meaning is: “Hitherto you have had an easy and prosperous condition, because I wished to treat you gently, like children; the full time is now come, when I must employ you in labor, like men.” But the comparison which he makes between the two periods is still more extensive; for if they wanted nothing, when they proceeded to discharge their office without taking with them a stock of provisions, when a state of peace allowed them leisure to provide for their necessities, much more now, in the midst of tumult and excitement, ought they to lay aside anxiety about the present life, and run wherever necessity calls them. And although Christ makes special mention of what he had done in reference to the twelve apostles, he shows likewise, that while we are still beginners and weak in faith, he continues to indulge us till we grow up to be men; and, therefore, that they act improperly who devote their leisure to the pursuit of luxuries, which abate the rigor of their faith. And let us not doubt that Christ has regard to us in the present day, since he does not hurry us into the battle while we are still untrained and inexperienced, but, before sending us to the field, supplies us with arms and courage. |