Luca 22:51 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.

Then Jesus said unto the chief priests,.... After he had wrought this miracle, and had quieted the mob, and restrained them from falling upon the apostles, and cutting them to pieces, which in all likelihood they would otherwise have done; he addressed himself to "the chief priests", who were members of the Jewish sanhedrim, and the captains of the temple; See Gill on Luk 22:4. And the elders which were come to him; which came along with Judas and the multitude, in order to see things done to their mind, and to animate both Judas and the soldiers and their officers, by their presence, lest they should come without him, as they had before done, Joh 7:45. Be ye come out as against a thief, with swords and staves? See Gill on Mat 26:55.

Since our Lord was the fulfillment of justice and the beginning of mercy, he put the sword in its sheath and put justice back in its place again. He then healed the ear through mercy. He put the ear back in its place and made good the imperfection of justice through fruitful mercy. He whose ear had been healed expressed his gratitude for this love with hatred. Those who had “fallen backwards to the ground” and had been raised up again through Christ, thanked him for his help with chains. “They bound him,” said the Evangelist, “and led him away.”

Not fearing the power that had flattened them, they stretched out their impure hands and seized him who was purifying them. “Simon cut off the ear of one of them.” The good Lord in his gentleness took it and put it back in its elevated place on the body, as a figure of him who had fallen into the lower abyss because of his sins. “Put your sword back again into its place.” He whose word was a sword did not need a sword. Just as he restored the ear that was cut off back to its place, he could have separated the members that were joined. Unsatisfied with showing the intensity of his power with a single example, he showed it to all those who “retreated and fell backwards to the ground.” The one whose ear had been healed would not be the only one to benefit from grace. He allowed all that were about to apprehend him to benefit from it, so that they would certainly know whom they were going to arrest. The grace of him who had restored the ear to its place made those who “fell backwards to the ground” able to get up again.

Understand, if you can, how the pain of a healthy right hand escaping touch flees, and wounds are healed not by ointment but by touch. The clay recognizes its potter, and the flesh follows the hand of its Master; for as he wills, the Creator restores his work. Thus elsewhere does sight return to the blind man, when mud spread over his eyes as if it had returned to nature, is reformed. He could have commanded, but he preferred to work; so that we may know that it is he who from the clay of the earth fashioned the various organs of our body with different functions, and infused them with the vigor of the mind.

For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest's servant. The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, showing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord's Passion; for that all sin may be washed away in the mysteries of faith.

(de Con. Ev. lib. iii. c. 5.) Now Luke says, But Jesus answered and said, Suffer ye thus far; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to show that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter's deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him.

The blessed disciples, wounded with the prodding of divine love, drew their swords to repel the attack. Christ would not permit this, but he rebuked Peter, saying, “Put your sword into its sheath; for all who have taken swords shall die by swords.” In this, he gave us a pattern of the way in which we must hold on by our love for him and of the extent to which the burning zeal of our piety may proceed. He does not want us to use swords to resist our enemies. He would rather have us use love and prudence.… The Savior moderates the unmeasured heat of the holy apostles. By preventing the example of such an act, he declares that those who are the leaders in his religion have no need in any way whatsoever of swords. With divine dignity, Christ healed him who received the blow and gave this godlike sign for their condemnation to those who came to seize him.

Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter's sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office.

But Jesus answered and said: "Permit it thus far." It should not be thought that He was pleased with what had happened up to this point, but rather He did not want it to proceed any further. In the words which Matthew records the Lord is said to have spoken: "Put your sword back in its place; for all who take the sword will perish by the sword" (Matthew 26). It was understood rather that the entire action, wherein Peter used the sword, was displeasing to the Lord. For it is more accurate that when they asked Him, saying: "Lord, should we strike with the sword?" then He responded: "Permit it thus far," meaning: do not be concerned with what is about to happen, they must be allowed to proceed up to this point, that is, to apprehend Me, and that what is written about Me may be fulfilled. But in the intervening time between the words of those questioning the Lord and His responding, Peter, in his eagerness to defend and with greater commotion for the Lord, struck. But it could not also be spoken at the same time that which could be done at the same time. For He would not have said: "But Jesus answered," unless He was responding to their questioning. For concerning Peter's action, Matthew alone states what He judged. Where Matthew also did not say: "Jesus answered Peter: 'Put your sword back,'" but said: "Then Jesus said to him: 'Put your sword back,'" which appears the Lord said after the fact.

And when he touched his ear, he healed him. The Lord never forgets his compassion, even preventing his enemies from being harmed. They inflict death on the just one, while he heals the wounds of the persecutors: mystically teaching that even they can be healed, if they are converted, who are wounded in agreement with his death. According to the allegory, this servant is the people of the Jews, subjected to the obedience of the chief priests, so much so that by their influence they asked for Barabbas to be released, and Jesus, whom they had just been singing Hosanna to as the son of David and king, to be crucified. In the Lord's Passion, they lost the right ear, that is, the spiritual understanding of the law, being content only with the left, that is, the benefit of the letter. This ear is cut off by Peter's sword, not because he takes away the understanding from those listening, but reveals the neglect removed by divine judgment. But the same right ear was, by divine dignity, restored to its original function in those who chose to believe from the same people. Alternatively: the ear cut off for the Lord, and healed by the Lord, signifies hearing renewed after the old state is removed, so that it is in the newness of the spirit, and not in the oldness of the letter. Whoever is granted this by Christ will also be granted to reign with Christ. Hence, it is fitting that Malchus, the name of that servant, is interpreted as king or one destined to reign. But that he was found a servant also pertains to that old condition which generates servitude, which is Hagar. But when health approached, freedom was also symbolized.

For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.

Jesus restores the ear; for it is fitting for the great power of the Word to heal the disobedient and give them an ear for hearing. Jesus performs the miracle so that by this visible miracle upon the ear He might show His lack of malice and, at the very least, by the miracle lead them to the thought of restraining themselves from their madness.

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.

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.

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