Lukas 22:29 Kommentar

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.

That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, Co1 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be regaled with joys and pleasures not to be expressed: and in the ultimate glory, when the Lamb shall feed them, and shall lead them to fountains of water; and they shall never hunger nor thirst more, but shall have fulness of joy, and be satiated with pleasures that will never fade nor end: and sit on thrones; expressive of the great honour and dignity they were raised to, both in this, and the other world, from a low and mean estate, being before as beggars on the dunghill, now among princes, and on thrones, even on the same throne with Christ; see Sa1 2:8 judging the twelve tribes of Israel; doctrinally and ministerially; accusing the Jews, and arraigning them for the crucifixion of Christ; passing sentence upon them, and condemning them, and declaring that they should be damned for their disbelief and rejection of him; See Gill on Mat 19:28.

He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. He has power to ask, if He will, legions of angels from the Father for His help.

The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father's glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That ye may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life. But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious.

The kingdom of God is not of this world. Therefore, the equality of man to God is not possible, but rather an emulation of similarity. For only Christ is the perfect image of God, because of the unity of the expressed glory of the Father in Him. But a just man is in the image of God, if, for the purpose of imitating the likeness of divine conduct, he despises this world through knowledge of God and looks down upon earthly pleasures through the perception of the word of God, by which we are nourished unto life. And so we partake of the body of Christ, that we may be partakers of eternal life. For it is not food and drink that are promised to us as rewards and honors, but the sharing of heavenly grace and life. And the twelve thrones, as described, are not physical receptacles for sitting, but because just as Christ, according to his divine likeness, judges by the knowledge of hearts and not by questioning deeds, rewarding virtue and condemning impiety, so too the apostles are formed in spiritual judgment by the reward of faith and the condemnation of perfidy, refuting error with their power and pursuing sacrilege with hatred.

The Savior therefore drives away from the holy apostles the affliction of pride. They might perhaps think among themselves and even say, “What will be the reward of faithfulness? What advantage shall we, who have waited on Christ, receive when temptations happen from time to time?” Confirmed by the hope of the blessings that are in store, they throw away from their minds all laziness in virtuous pursuits. They rather choose with an eager mind to follow him and take pleasure in labor for his sake. They also count the doing it a cause of gain, the pathway of joy, and the means of eternal glory.

You are those who have remained with me in my trials, and I appoint to you, as my Father appointed to me, a kingdom. Not the beginning of patience, but perseverance is granted the glory of the heavenly kingdom. Because, indeed, perseverance, which is called constancy by another name, is a certain strength and fortitude of mind, and (so to speak) the pillar of all virtues. When it stands well upright and firm, nothing is more certain, nothing safer for good morals. But if it is thrown down by any storm, it does not fall alone; for indeed, all the goods of the soul collapse together. Therefore, as the Father appointed to the Son the kingdom, who was made obedient to death, even the death of the cross, exalted him, and gave him a name that is above every name (Philippians 2), so also the Son will lead those who remain with him in the trials to the eternal kingdom. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection (Romans 6). From the height of whose promise the unhappy Judas is excluded. For even before the Lord spoke these things, he is believed to have gone out. He not only spurned to remain with Him in the trials but also helped the authors of his trials. Those who, having heard the words of the incomprehensible sacrament, went back and no longer walked with Him, are also excluded. For there are none who have departed from the Lord, except those who returned repenting, who could be saved.

This then is the exchange to the right hand of the Most High, (Ps. 118:15.) that those who now in lowliness rejoice to minister to their fellow-servants, shall then at our Lord's table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel.

From the high excellence of this promise Judas is excluded. For before the Lord said this, Judas must be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible Sacrament, have gone backwards. (John 6:67.)

For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom, for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:5.) Hence it follows, And I give to you a kingdom, &c.

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.

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.

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

I appoint, &c.--Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within an hour or two of His apprehension, and less than a day of His shameful death? These sublime contrasts, however, perpetually meet and entrance us in this matchless history.