Luca 22:27 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).

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.

Ye are they which have continued with me,.... From the beginning of his ministry, to that very time, they abode by him, and never departed from him, when others withdrew and walked no more with him: in my temptations: not in the wilderness by Satan; for they were not with him then, not being as yet called to be his disciples and followers: but in his afflictions, by the reproaches, and cavils, and ensnaring questions of the Scribes and Pharisees, and their attempts upon him to take away his life by stoning, &c. which were trials and temptations to him. So the Ethiopic version renders it, "in my affliction": now, since they had stood their ground, and firmly adhered to him in all his trials, he would have them still continue with him, and in his interest, though they should not have that temporal glory and grandeur they expected; but, on the contrary, fresh troubles and exercises, reproach, persecution, and death itself; and, for their encouragement, he promises both pleasure and honour, though of another sort, than what they were seeking after.

As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.

In the passage that has just been read, Christ says, "For which is the chief, he that reclines at table, or he that serves? Is it not he that reclines? But I am in the midst of you as he that serves." When Christ says this, who can be so obstinate and unyielding as not to put away all pride and banish from his mind the love of empty honor? Christ is ministered to by the whole creation of rational and holy beings. He is praised by the seraphim. He is tended by the services of the universe. He is the equal of God the Father in his throne and kingdom. Taking a servant's place, he washed the holy apostles' feet. In another way, Jesus holds the post of service, because of the appointed time in the flesh. Blessed Paul witnesses to this. He writes, "I say that Christ was a minister of the circumcision to fulfill the promises of the fathers, and the Gentiles will praise God for mercy." He who is ministered to became a minister. The Lord of glory made himself poor, leaving us an example, as it is written.

For who is greater, the one who reclines or the one who serves? Is it not the one who reclines? But I am among you as the one who serves. To his words of exhortation, he adds examples, which the evangelist John more fully records, writing among other things: If I, the Lord and Master, have washed your feet, you also ought to wash one another's feet (John XIII). Although by the word of serving, all the things that God did in the flesh can be understood. For he signifies that he will pour out the sacrament of his own blood to be administered to us, when he says: The Son of Man came not to be served but to serve, and to give his life as a ransom for many (Matthew XX), and showing this also as a primary example of service for the elders of the Church to emulate, so that we not only extend the ministries of mercies, charity, saving doctrine, spiritual example to our brothers, but also learn to lay down our lives for one another as he laid down his life for us.

But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sitteth at meat, or he that serveth? But I am among you, &c.

Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, (John 13:5.) all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.

Secondly, by His own example, for having explained that He serves them, He thereby leads them to humility. It was precisely at that time that He, as it is said, distributed to them the bread and the cup. If I, Whom all the angelic and rational creation worships, serve in your midst, then how do you dare to think highly of yourselves and argue about primacy? It seems to me that He mentioned this reclining at table and serving not in passing, but to remind them that if you ate of one bread and drank of one cup, then the one table makes you friends and of one mind. Why then do you have thoughts unworthy of this? Moreover, I did not act so as to serve one and not another, but all of you equally. Therefore you also should have the same feelings toward one another. Perhaps from all of this you may also understand how the disciples were at that time still imperfect, yet afterwards shone forth so wonderfully. Let the Manichaeans be put to shame, who say that some are by nature incapable of learning, and that it is impossible for such people to change.

He shows Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.

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.

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