Luke 22:37

places more, Middoth, chap. i. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, Mat 27:65 , refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i.e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on Rev 16:15 : Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, Act 4:1 : there is the captain of the temple; and Annas, who was the sagan. See Lightfoot. Verse 5 They - covenanted to give him money - Matthew says thirty pieces, or staters, of silver, about 4. 10s. English, the common price of the meanest slave. See the note on Mat 26:15 . Verse 6 And he promised - That is, to do it - εξωμολογησε: or, He accepted the proposal. See Wakefield. Verse 7 The passover - Πασχα, Luk 22:1 , is the name of the festival; το πασχα here is supposed to be the name of that on which they feasted, viz. the sacrificed paschal lamb. But see the notes on Matthew 26 (note), and especially the observations at the end of that chapter, ( Mat 26:75 (note)). Verse 8 He sent Peter and John, etc. - See the subject of these verses largely explained on Mat 26:17-19 (note), and Mar 14:13 , Mar 14:15 (note). Verse 14 And when the hour was come - That is, the evening. See Mat 26:20 , and Mar 14:17 . Verse 15 With desire I have desired - A Hebraism for, I have desired most earnestly. Our Lord's meaning seems to be, that, having purposed to redeem a lost world by his blood, he ardently longed for the time in which he was to offer himself up. Such love did the holy Jesus bear to the human race. This eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to commemorate; as the figurative passover had been likewise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Quesnel. Verse 16 Until it be fulfilled in the kingdom of God - That is, until that of which the passover is a type is fulfilled in my death, through which the kingdom of God, or of heaven, (See Mat 3:2 ), shall be established among men. Verse 17 He took the cup - This was not the sacramental cup, for that was taken after supper, Luk 22:20 , but was the cup which was ordinarily taken before supper. Divide it among yourselves - Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left. Verse 18 I will not drink of the fruit of the vine - That is, before the time of another passover, the Holy Ghost shall descend, the Gospel of the kingdom be established, and the sacramental supper shall take place of the paschal lamb; for in a few hours his crucifixion was to take place. See on Mat 26:29 (note). Verse 19 Took bread - See the nature and design of the Lord's Supper explained in the notes on Mat 26:26-29 (note). This do in remembrance of me - That the Jews, in eating the passover, did it to represent the sufferings of the Messiah, as evident from the tract Pesachim, fol. 119, quoted by Schoettgen. Why do we call this the great hallel? (i.e. the hymn composed of several psalms, which they sung after the paschal supper). Ans. Because in it these five things are contained: 1. The exodus from Egypt. 2. The dividing of the Red Sea. 3. The promulgation of the law. 4. The resurrection of the dead. And, 5. The sufferings of the Messiah. The first is referred to, Psa 114:1 , When Israel went out of Egypt, etc. The second in Psa 114:3 , The sea saw it and fled. The third in Psa 114:4 , The mountains skipped like rams, etc. The fourth in Psa 116:9 , I will walk before the Lord in the land of the living. The fifth in Psa 115:1 , Not unto us, O Lord, not unto us, but unto thy name give glory; for thy mercy and thy truth's sake. See the note on Mat 26:30 . Verse 20 This cup is the new testament in my blood - Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified in (or by) the shedding of my blood. Or, This cup is the new covenant, poured out for you with my blood: - that is, the paschal sacrifice and my sacrifice happen together. But see Kypke. It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him who was next to him, and, by handing it from one to another, they shared it among themselves, Luk 22:17 . In this respect the present mode of administering the Lord's Supper is not strictly according to the original institution. Verse 21 The hand of him that betrayeth me, etc. - What can be desired more, says Dr. Lightfoot, as a demonstration that Judas was present at the eucharist? And, whereas the contrary is endeavored to be proved out of John 13, nothing is made out of nothing; for there is not one syllable throughout that whole chapter of the paschal supper, but of a supper before the feast of the passover. Verse 22 The Son of man goeth - That is, he is about to die, Απερχεσθαι, οιχεσθαι, abire, going, going away, and departing, are used, by the best Greek and Latin writers, for death and dying. See Rosenmuller. Verse 23 They began to inquire among themselves - See the notes on Mat 26:23 , Mat 26:24 . Verse 24 There was also a strife among them - There are two different instances of this sort of contention or strife mentioned by the evangelists, each of which was accompanied with very different circumstances; one by Matthew, in Mat 18:1 , etc., by Mark, Mar 9:33 , etc.; and by Luke, in Luk 9:46 , etc. That contention cannot have been the same with this which is mentioned here. The other, related in Mat 20:20 , etc., and Mar 10:35 , etc., must be what Luke intended here to record; and this strife or contention was occasioned by the request which Zebedee's wife made to our Lord in favor of her sons, James and John; but, then, Luke has mentioned this very much out of the order of time, it having happened while our Lord and his disciples were on their way to Jerusalem: Mat 20:17 ; Mar 10:32 . See Bp. Pearce. Verse 25 Are called benefactors - The very Greek word used by the evangelist, ευεργεται, was the surname of some of the Ptolemies of Egypt; Ptolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed beneficia, benefices, as being held on the beneficence of the sovereign; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty. Verse 26 Let him be as the younger - Dr. Lightfoot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom Christ had distinguished by peculiar marks of his favor; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him, Peter, who is chief (ὁ μειζων, the eldest) among you, be as, John, ὁ νεωτερος, the younger. The younger part of the disciples do not appear to have taken any part in this contention; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name. Verse 29 I appoint unto you a kingdom, as my Father hath appointed unto me - The Codex Alexandrinus, with some other MSS., the later Syriac, and Origen, read in the first clause, διαθηκην, a covenant. I appoint unto you a Covenant, as my Father hath appointed unto me a kingdom: - Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious reading: but our Lord is probably to be understood as promising that they should get a kingdom - a state of blessedness, as he should get it - they must go through much tribulation in order to enter into the kingdom of God. So the Son of man suffered that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God. Verse 30 Sit on thrones - See on Mat 19:28 (note). Marcion left the whole of this verse out, according to Epiphanius: probably because he did not understand it. Verse 31 Simon, Simon - When a name is thus repeated in the sacred writings, it appears to be always intended as an expression of love, manifested by a warning voice. As if he had said, While thou and the others are contending for supremacy, Satan is endeavoring to destroy you all: but I have prayed for thee, as being in most danger. Satan hath desired - you - That is, all the apostles, but particularly the three contenders: the plural pronoun, ὑμας, sufficiently proves that these words were not addressed to Peter alone. Satan had already got one, Judas; he had nearly got another, Peter; and he wished to have all. But we see by this that the devil cannot even tempt a man unless he receive permission. He desires to do all evil; he is permitted only to do some. Verse 32 I have prayed for thee - From the natural forwardness and impetuosity of thy own spirit, thou wilt be brought into the most imminent danger; but I have supplicated for thee, that thy faith may not utterly fail - εκλειπῃ, from εκ, out, and λειπω, I fail, to fall utterly or entirely off. Peter's faith did fail, but not utterly: he did fall, but he did not fall off, apostatize, or forsake his Master and his cause finally, as Judas did. Every body sees, from Peter's denial of his Lord, that his faith did fail, and his great courage too; and yet they read, in the common translation, that Christ prayed that it might not fail: can they then conceive that our Lord's prayer was heard? The translation which I have given above removes this embarrassment and apparent contradiction. It was certainly Peter's advantage that our Lord did pray for him; but it was not so much for his honor that he should stand in need of such a prayer, beyond all others. Lightfoot. When thou art converted - Restored to a sense of thy folly and sin, and to me and my cause - establish these thy brethren. All the disciples forsook Jesus and fled, merely through fear of losing their lives; Peter, who continued for a while near him, denied his Master with oaths, and repeated this thrice: our Lord seems to intimate that, after this fall, Peter would become more cautious and circumspect than ever; and that he should become uncommonly strong in the faith, which was the case; and that, notwithstanding the baseness of his past conduct, he should be a proper instrument for strengthening the feeble minded, and supporting the weak. His two epistles to the persecuted Christians show how well he was qualified for this important work. Verse 34 The cock shall not crow this day - Mat 26:34 , and Mar 14:30 , say, this night; both expressions are right, because the Jewish day, of twenty-four hours, began with the evening, and ended at the evening of the following day. On Peter's denial, see the notes on Mat 26:31-35 (note). Verse 35 When I sent you without purse - See the notes on Mat 10:9 , Mat 10:10 . Verse 36 He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in Luk 22:38 , as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see Mat 26:52 . The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy - a sword. Now it is plain that the verb πωλησατω, let him buy, may be referred to πηραν a scrip, in the former part of the verse: therefore if, according to the bishop's opinion, the word sword be omitted, the passage may be understood thus: "When I sent you out before, Luk 10:1 , etc., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, etc., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one." Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob. Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful. Verse 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. 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. Verse 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. Verse 40 When he was at the place - Viz. Gethsemane. On this agony of our Lord see the notes on Mat 26:36-46 (note). Verse 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). Verse 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 . 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. Verse 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. Verse 50 Cut off his right ear - See the note on Mat 26:51 . Verse 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. Verse 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 . 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! Verse 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. Verse 57 And he denied him - See the notes on Mat 26:58 , Mat 26:69 , etc. Verse 61 The Lord turned, and looked upon Peter - See the note on Mat 26:75 , where this delicate reproof is particularly noted. Verse 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. Verse 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). Verse 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. Verse 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 . Verse 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 . Verse 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, 2Cor 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. Introduction Christ is led to Pilate, and accused by the Jews, Luk 23:1 , Luk 23:2 . Pilate examines, and pronounces him innocent, Luk 23:3 , Luk 23:4 . The Jews virulently accuse him, Luk 23:5 . Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9 . The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10 , Luk 23:11 . Pilate and Herod become friends, Luk 23:12 . Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-20 . The Jews clamor for his condemnation, and Pilate gives him up to their will, Luk 23:21-25 . Simon bears his cross, Luk 23:26 . The people bewail him, and he foretells the destruction of the Jewish state, Luk 23:27-31 . He and two malefactors are brought to Calvary, and are crucified, Luk 23:32 , Luk 23:33 . He prays for his crucifiers, Luk 23:34 . He is derided, mocked, and insulted by the rulers, and by the soldiers, Luk 23:35-37 . The superscription on the cross, Luk 23:38 . The conduct of the two malefactors, to one of whom he promises paradise, Luk 23:39-43 . The great darkness, Luk 23:44 , Luk 23:45 . He gives up the ghost, Luk 23:46 . The centurion and many others are greatly affected at his death, Luk 23:47-49 . Joseph of Arimathea begs the body, and puts it in his own new tomb, Luk 23:50-53 . The women prepare spices and ointments to embalm him, Luk 23:54-56 . Verse 1 The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luk 22:6 , and it was now but just the break of day, Luk 22:66 . Verse 2 Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection! Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas. Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, Mat 22:21 , was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince. Verse 4 I find no fault in this man - According to Joh 18:36 , Joh 18:38 , Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, ( Luk 23:14 ), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce. Verse 5

4 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. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. 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, v. 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 ( v. 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 ( v. 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, v. 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- treater 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, " v. 26, 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 hegoumenos — the president of the college or assembly, let him be as he that serves, hos ho diakonon — 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, v. 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, v. 16 , 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. iii. 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 ( 1 Cor. vi. 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 ( v. 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. Exetesato —" 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 Ps. li. 11-13 ; 1 Tim. i. 13 . 4. Peter's declared resolution to cleave to Christ, whatever it cost him ( v. 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 ( v. 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, v. 35 . He had owned that they had been faithful servants to him, v. 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 ( v. 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 ( 2 Cor. xi. 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 ( 1 Peter iv. 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 ( v. 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, Deut. xxxiii. 29 . The Agony in the Garden. 39 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 thi

The things which are written concerning me have an end - Are now drawing to a period; are upon the point of being accomplished. Isa 53:12 .

This that is written. Is 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, He 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 men 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. (y) "reckoned with transgressors" Is 53:12