누가복음 22:46 주석

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 while he yet spake,.... The above words to his disciples, behold a multitude. The Persic version adds, "of Jews, with arrows, swords, and spears"; but the multitude consisted partly of Roman soldiers, and partly of the officers of the chief priests: and he that was called Judas: and sometimes Iscariot, to distinguish him from another Judas, who also was of the number of the apostles: one of the twelve; disciples of Christ, whom he had chosen, called, and ordained: went before them; as their guide, to show them where Jesus was, and to point him out unto them; see Act 1:16 and drew near unto Jesus to kiss him; that being the signal he had given them, by which they should know him. The Syriac version here adds, "for this sign he had given to them, whomsoever I shall kiss, the same is he": and so likewise the Persic and Ethiopic versions, adding also this, "lay hold upon him"; but the whole seems to be transcribed from Mat 26:48.

In all other respects the Father did not forsake the Son, for it was into His Father's hands that the Son commended His. spirit. Indeed, after so commending it, He instantly died; and as the Spirit remained with the flesh, the flesh cannot undergo the full extent of death, i.e., in corruption and decay.

The devil tempted Christ himself, and Christ pointed out the subtle director of the temptation. He later confirms this passage by his words to his apostles when he says, "Pray that you may not enter into temptation." They were so tempted to desert their Lord because they had indulged in sleep instead of prayer. The phrase that balances and interprets "lead us not into temptation" is "but deliver us from evil."

Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he saith unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.

To make known unto us the power of prayer that we may exercise it in adversity, our Lord when praying is comforted by an Angel. (Matt. 4:11.) But some say that the Angel appeared, glorifying Him, saying, O Lord, Thine is the power, for Thou art able to vanquish death, and to deliver weak mankind. Now that the preceding prayer was of His human nature, not His divine, as the Arians say, is argued from what is said of His sweat, which follows, And his sweat was as it were great drops of blood falling down to the ground. Or this is proverbially said of one who has sweated intensely, that He sweated blood; the Evangelist then wishing to show that He was moistened with large drops of sweat, takes drops of blood for an example. But afterwards finding His disciples asleep for sorrow, He upbraids them, at the same time reminding them to pray; for it follows, And when he rose from prayer and was come to his disciples, he found them sleeping. That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, "Cast yourselves into temptation," but, When ye are fallen, count it all joy, (Jam. 1:2.) making a voluntary act out of an involuntary.

And He, finding the disciples sleeping, rebukes them and at the same time urges them to pray in temptations, so as not to be overcome by them. For not to fall into temptation means not to be swallowed up by temptation, not to come under its power. Or He also simply commands us to pray that our lot may be safe and that we not be subjected to any trouble. For to cast oneself into temptations means to be reckless and proud. How then does James (Jas. 1:2) say: "Count it all joy when you fall into various temptations"? What is this, are we not contradicting ourselves? No, for James did not say: cast yourselves in, but when you are subjected to them, do not lose heart, but have all joy, and make what was once involuntary into something voluntary. For it is better if temptations had not come, but when they have come, why grieve foolishly? Show me a place in Scripture where it is literally commanded to pray to fall into temptations. But you cannot show one. I know that there are two kinds of temptation, and that some understand the duty of praying not to fall into temptation as referring to the temptation that conquers the soul, for example, the temptation of fornication, the temptation of anger. But one should count it all joy when we undergo bodily afflictions and temptations. For to the degree that "the outward man perishes," to that degree "the inward man is renewed" (2 Cor. 4:16). Although I know this, I prefer that which is more true and which is closer to the present purpose.

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.)