Luca 22:1 Commento

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).

The year of the redeemed is now come, which had been from eternity fixed in the divine counsels, and long looked for by them that waited for the consolation of Israel. After the revolutions of many ages, it is at length come, Isa 63:4. And, it is observable, it is in the very first month of that year that the redemption is wrought out, so much in haste was the Redeemer to perform his undertaking, so was he straitened till it was accomplished. It was in the same month, and at the same time of the month (in the beginning of months, Exo 12:2), that God by Moses brought Israel out of Egypt, that the Antitype might answer the type. Christ is here delivered up, when the feast of unleavened bread drew nigh, Luk 22:1. About as long before that feast as they began to make preparation for it, here was preparation making for our Passover's being offered for us. Here we have, I. His sworn enemies contriving it (Luk 22:2), the chief priests, men of sanctity, and the scribes, men of learning, seeking how they might kill him, either by force of fraud. Could they have had their will, it had been soon done, but they feared the people, and the more for what they now saw of their diligent attendance upon his preaching. II. A treacherous disciple joining in with them, and coming to their assistance, Judas surnamed Iscariot. He is here said to be of the number of the twelve, that dignified distinguished number. One would wonder that Christ, who knew all men, should take a traitor into that number, and that one of that number, who could not but know Christ, should be so base as to betray him; but Christ had wise and holy ends in taking Judas to be a disciple, and how he who knew Christ so well yet came to betray him we are here told: Satan entered into Judas, Luk 22:3. It was the devil's work, who thought hereby to ruin Christ's undertaking, to have broken his head; but it proved only the bruising of his heel. Whoever betrays Christ, or his truths or ways, it is Satan that puts them upon it. Judas knew how desirous the chief priests were to get Christ into their hands, and that they could not do it safely without the assistance of some that knew his retirements, as he did. He therefore went himself, and made the motion to them, Luk 22:4. Note, It is hard to say whether more mischief is done to Christ's kingdom by the power and policy of its open enemies, or by the treachery and self-seeking of its pretended friends: nay, without the latter its enemies could not gain their point as they do. When you see Judas communing with the chief priests, be sure some mischief is hatching; it is for no good that they are laying their heads together. III. The issue of the treaty between them. 1. Judas must betray Christ to them, must bring them to a place where they might seize him without danger of tumult, and this they would be glad of. 2. They must give him a sum of money for doing it, and this he would be glad of (Luk 22:5): They covenanted to give him money. When the bargain was made, Judas sought opportunity to betray him. Probably, he slyly enquired of Peter and John, who were more intimate with their Master than he was, where he would be at such a time, and whither he would retire after the passover, and they were not sharp enough to suspect him. Somehow or other, in a little time he gained the advantage he sought, and fixed the time and place where it might be done, in the absence of the multitude, and without tumult.

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.

The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God; Chrys. Hom. 79. in Matt.) The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.

Let us see the course of the devil's spite and the result of his crafty plans against Christ. The devil had implanted in the leaders of the Jewish synagogue envy against Christ, which even leads to murder. This disorder always leads, so to speak, to the guilt of murder. At least, this is the natural course of this vice. It was this way with Cain and Abel, and it clearly was so in the case of Joseph and his brothers. The divine Paul also very clearly makes these sins neighbors and relatives of one another. He spoke of some as full of envy and murder. The Jewish leaders sought to murder Jesus at the instigation of Satan, who had implanted this wickedness in them and who was their captain in their wicked projects. Satan is himself the inventor of murder, the root of sin and the fountain of all wickedness.

Now the Passover, which is called in Hebrew "Phase," is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth. Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.

Now the feast of unleavened bread, which is called the Passover, was approaching. The Passover, which in Hebrew is called phase, is named not from suffering, as many suppose, but from the transition, because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them, or the Lord Himself, providing help to His people, walked above. The evangelist John, examining the mystery of this word more sublimely, says: "Knowing that Jesus' hour had come that He should pass out of this world to the Father" (John XIII). Here he clearly declares that by the law the day of this festival is mystically called transition because the Lamb of God, who takes away the sins of the world, would either himself be passing from this world on that day or would lead us in a healthful transition as if out of Egyptian bondage. Certainly, according to the letter of the Old Testament, there is this distinction between the Passover and the unleavened bread: the Passover is called the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month. On the fifteenth moon, when they went out of Egypt, the feast of unleavened bread followed. Its feast is established for seven days, that is, until the twenty-first day of the same month, in the evening. Indeed, the Scripture of the Gospel often uses the day of unleavened bread for the Passover and the days of unleavened bread in place of the Passover. For Luke says: "The feast of unleavened bread, which is called the Passover." Again John, when the matter occurred on the first day of unleavened bread, that is the fifteenth moon, says: "And they did not enter into the judgment hall, so that they would not be defiled but might eat the Passover" (John XVIII). Because indeed the day of Passover is commanded to be celebrated with unleavened bread, and we, as if making a perpetual Passover, are always commanded to pass from this world. For having slain the lamb in the evening on one particular day, seven consecutive days of unleavened bread follow. Because Christ Jesus, having once suffered in the flesh for us in the fullness of times, orders us to live through all the time of this age, which is done in seven days, in the unleavened bread of sincerity and truth: always fleeing with earnest effort the desires of the world, as if the snares of Egypt, and admonishing us to undertake a hidden solitude of virtues as if from worldly conversation.

(non occ.) Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.

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.

The feast of unleavened bread, etc. - See this largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note), and on Mat 26:2 (note).

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