Luke 22:14 Komentář

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).

Now the feast of unleavened bread drew nigh,.... Which lasted seven days; during which the Jews eat their bread without leaven, in commemoration of the haste in which they went out of Egypt; being such, that they had not time to leaven their dough, but took it with their kneadingtroughs along with them, as it was; and as figurative of the unleavened bread of sincerity and truth, with which the Gospel feast is to be kept; see Exo 12:34. Which is called the passover; because the Lord passed over the houses of the Israelites, when he slew all the firstborn in Egypt; now the time of this feast drew near, when the conspiracy was formed against the life of Christ: Matthew and Mark are more precise, and suggest, that it was two days before the passover; see Mat 26:2.

And he said unto them,.... The twelve apostles, as they were eating the passover, it being usual to talk and converse much at such a time; See Gill on Mat 26:21. With desire have I desired to eat this passover with you before I suffer; not for the sake of eating; for though he was traduced as a glutton, and did often eat and drink in a free and familiar way, both at the tables of Pharisees, and of publicans and sinners; yet he was not a man given to appetite; witness his fast of forty days and forty nights, and his great negligence of himself, which sometimes obliged his disciples to pray him to eat; see Joh 4:31. Indeed, according to the Jewish canons, it was not judged proper that a man should eat much on the day before the passover, that he might be hungry, and eat the passover, "with desire" (l), or with an appetite. Our Lord may allude to this; but this was not the thing he meant; nor merely does he say this on account of the passover, as it was God's ordinance; though as he was made under the law, and that was in his heart, he had a great regard to it, and a delight in it, which he had shown in his frequent and constant attendance on it from his youth: but though he had kept many passovers, yet of none of them did he say what he does of this, which was his fourth passover from his entrance on his public ministry, and his last: two reasons are suggested in the text why he so greatly desired to eat this passover; the one is, because he should eat it "with" his disciples; an emphasis lies on the phrase, "with you", to whom, and not so much to the passover, and the eating of that, was his desire; as it is to all his people: it was so from everlasting, when he desired them as his spouse and bride; and in time, when he became incarnate, suffered, died, and gave himself for them: his desire is towards them whilst in unregeneracy, that they may be converted; and to them when converted, notwithstanding all their backslidings and revoltings. His desire is to their persons, and the comeliness and beauty of them, which he himself has put upon them; and to their graces, and the exercise of them, with which he is ravished; and to their company and communion with them, which he chooses and delights in: and his desire is towards their being with him to all eternity, and which he delighted in the fore views of from eternity; and is the joy set before him, and which carried him through his sufferings and death; and is the amount and accomplishment of all his prayers and intercession: and the other reason of this his strong desire in the text is, that this was the last passover, and that his sufferings and death were just at hand, and which he longed to have over; not that he desired these sufferings, for the sake of them, which could not be agreeable to, and desirable by his human nature; but because of the effects of them; since hereby justice would be satisfied, the law would be fulfilled, sin atoned for, and the salvation of his elect obtained; for whom he bore the strongest affection, and whom he loved with a love of complacency, and whose salvation he most earnestly desired, and even sufferings for the sake of it. (l) Maimon. & Bartenora in Misn. Pesachim, c. 10. sect. 1.

Above all, however, I wish to remind you and myself along with you that the Lord does not want us to come irreverently or unprepared to the Easter feast. We must have our doctrine straight, follow the proper liturgy, and do all things properly. The historical record of Israel’s feast tells us, “No foreigner, no slave purchased with money, no uncircumcised man, may eat the Passover.” It is not supposed to be eaten in just any house. There is a proper place. He also commands it to be done in haste, because we were once groaning under the sorrow of our “bondage to Pharaoh” and the “commands of the taskmasters.” In the old days, the children of Israel were considered ready to receive the feast, which was the type, only if they had followed the instructions. That type was the forerunner of our feast, although the feast was not established because of the type.When the Word of God was ready to establish the feast, which is the fulfillment of all, he told his disciples, “I have longed very much to eat this Passover with you.” The account of how the Passover was to be celebrated, as given to us in the Scriptures, presents a marvelous word picture of what the festivity must have looked like.

On its way to Jerusalem, Israel was purified in the wilderness and was trained to forget the customs of Egypt. Similarly the Word has graciously prescribed for us the holy fast of forty days of Lent. Let us make it a time of purification and purging, so that after the fast we will be prepared to go to the upper room and eat with him, to be partakers of the joys of heaven. There is no other way for us to be prepared to go up to Jerusalem and eat the Passover but to apply ourselves to the forty-day fast.

From the moment when he broke his body for his disciples and gave it to his apostles, three days are numbered during which he was counted among the dead, like Adam. Although Adam lived for many years after having eaten of the fruit of the tree, he was still numbered among the dead for having broken the commandment. God spoke to him, “The day on which you eat of it you shall die.” Scripture also says, “Your descendants will dwell there for four hundred years,” and the years were numbered from the day on which this word was pronounced. The same way of counting applies likewise to our Lord. Alternatively, the sixth day must be counted as two and the sabbath as one. It was because he had given them his body to eat in view of the mystery of his death that he entered their bodies, as afterwards he entered the earth. Our Lord blessed and broke the bread, because Adam had not blessed the fruit at the time when, as a rebel, he gathered it. The bread entered them, making up for the greed by which Adam had rejected God. The three days might also be counted from the descent into hell and the ascent: the sixth day, the sabbath, and the first day of the week.

As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, &c. He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words.

And when the hour had come, he reclined at the table, and the twelve apostles with him. The hour of eating the Passover is designated, which, as it has been often emphasized, occurred on the fourteenth day of the first month, brought to evening, and with the fifteenth moon already appearing to the earth, according to the edicts of the law.

By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.

They ate the Passover standing; so how is it said of the Lord that He reclined? They say that, having eaten the lawful Passover, they then reclined afterward, according to the common custom, to eat whatever other foods there were.

But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down, according to the common custom, to eat their other food.

The chief priests and scribes plot our Lord's destruction, Luk 22:1, Luk 22:2. Judas, at the instigation of the devil, betrays him, Luk 22:3-6. He eats his last supper with his disciples, Luk 22:7-18. Institutes the eucharist, Luk 22:19, Luk 22:20. Announces one of his disciples as the traitor, Luk 22:21-23 : The contention which should be greatest, Luk 22:24-30. Warns Peter against Satan's devices, Luk 22:31, Luk 22:32. Peter's resolution, Luk 22:33. His denial foretold, Luk 22:34. Tells his disciples to make prudent provision for their own support, Luk 22:35-37. The two swords, Luk 22:38. He goes to the Mount of Olives, and has his agony in the garden, Luk 22:39-46. Judas comes with a mob, Luk 22:47, Luk 22:48. Peter cuts off the ear of the high priest's servant, which Christ heals by a touch, Luk 22:49-51. He addresses the chief priests and captains of the temple, Luk 22:52, Luk 22:53. They lead him to the high priest's house, and Peter follows and denies his Master, Luk 22:54-60. Christ looks upon him, he is stung with remorse, and weeps bitterly, Luk 22:61, Luk 22:62. Jesus is mocked, and variously insulted, Luk 22:63-65. The next morning he is questioned before the council, Luk 22:66, Luk 22:67. He acknowledges himself to be the Son of God, Luk 22:68-70. They condemn him, Luk 22:71.

And when the hour was come - That is, the evening. See Mat 26:20, and Mar 14:17.

CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)

the hour--about six P.M. Between three and this hour the lamb was killed (Exo 12:6, Margin)