Lucas 22
J.C. Ryle · Citado em PreceptAustin
Lucas 22
Ryle - THE chapter which opens with these verses, begins St. Luke’s account of our Lord’s sufferings and death. No part of the Gospels is so important as this. The death of Christ was the life of the world.—No part of our Lord’s history is so fully given by all the gospel writers as this. Only two of them describe the circumstances of Christ’s birth. All four dwell minutely on Christ’s death. And of all the four, no one supplies us with such full and interesting details as St. Luke. Parallel Passages: Matthew 26:1-2 (JESUS PREDICTS THE EXACT DAY OF HIS DEATH) When Jesus had finished all these words, He said to His disciples, 2 “You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.” Comment: Jesus' prediction is in the context of the Jewish leaders looking for an opportunity to seize Him, but thinking that they would not be able to complete their task of killing Him until AFTER the Passover. Jesus' prediction of course was "spot on" and reiterates the theme that God not men is in total control of this grand story of redemption. Mark 14:1+ Now the Passover and Unleavened Bread were two days away (LUKE SIMPLY SAYS "WAS APPROACHING); and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; Notice that Luke shifts the scenes from Jesus in the Temple to Jesus in the City. He also shifts content from the teachings of Jesus to stories about Jesus. Now the Feast of Unleavened Bread, which is called the Passover (Wikipedia) - While Luke uses these two names interchangeably, they actually represent two different Jewish festivals, the Feast of Passover (Nisan 14-15), followed by the Feast of Unleavened Bread (Aka "Feast of Matzot")(Nisan 15-21). For example in the Book of Numbers 28:16-17 we read Then on the fourteenth day of the first month shall be the LORD’S Passover. On the fifteenth day of this month shall be a feast, unleavened bread shall be eaten for seven days. The Jewish historian Josephus speaks of them as separate feasts but also combines them as one feast as in Antiquities xiv. 21 where we read.... So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As this happened at the time when the feast of unleavened bread was celebrated, which we call the Passover, the principal men among the Jews left the country, and fled into Egypt. And so strictly speaking in the Mosaic Law, the Feast of Passover was one day, followed by a distinct celebration of unleavened bread for 7 days. As Jewish believer Arnold Fruchtenbaum notes "by Jesus’ day in 1st century Israel, and up until today, these two feasts were combined into one 8 day observance all labeled Passover." Passover of course was a memorial that celebrated the night when the death angel passed over (Ex 12:12-14+) the doors of homes marked with the blood (Ex 12:7+) of a blemish free lamb (Ex 12:3-5+, cf Jn 1:29+, 1 Pe 1:18-19+, 1 Cor 5:7+). The Feast of Unleavened Bread commemorated Israel's exodus journey out of Egypt after the Passover. So at this time in Jerusalem, there would be Jewish pilgrims flooding in for these two great feasts which were in effect a celebration of Israel's past temporal salvation as a nation (but for most did not result in personal salvation)! How ironic that the very One to Whom all of the Feasts pointed (1 Cor 5:7-8+) was preparing to sacrifice Himself to make a way for the eternal salvation of their souls! Sadly, most of the pilgrims did not have eyes to recognize Jesus as the Lamb of God Who could take away their sin and the sin of the world (Jn 1:29+). This feast is prescribed in Leviticus 23:5-6+ In the first month, on the fourteenth day of the month at twilight is the LORD’S Passover. Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. Kevin Williams has an interesting note - Ever since its beginning, Passover, or Pesach as it is called in Hebrew, has been celebrated on the full moon of a month (Nisan) that literally means “their flight.” Even though Nisan usually corresponds with March/April on the Roman calendar, and even though modern Jewish communities celebrate their New Year on the first day of the seventh month (Oct.-Nov.), Nisan is the first month of the “appointed feasts of the Lord.” The 14th of the month of “their flight” looks back to the origin of the first Passover and to the birth of the nation of Israel. Ever since Israel’s exodus from Egypt in about 1450 BC, the God of the Bible has asked His people to use this day to remember how He delivered their ancestors from the idols and slave-yards of Egypt. Passover’s intent has been honored. On the 14th of Nisan, observant Jewish fathers tell their children how the God of their fathers delivered their ancestors from economic bondage and spiritual darkness. It is at the feast of Passover that Jewish parents still describe how God used 10 plagues to break the stubborn grip of the Pharaoh. The plagues began with the “killing of the Nile River,” which was worshiped by the Egyptians as a source of life. The plagues ended only after God took the life of every firstborn son of Egypt. That final decisive plague came during the full moon of Nisan 14. Moses, the leader of the Jewish people, had instructed every Israelite home to sacrifice a lamb, collect its blood—the biblical sign of life—and with a hyssop brush paint the lamb’s blood on the lintel and door posts of their houses. On the evening of that first Passover, the Lord visited Egypt as an angel of death. According to the Scriptures, the Lord took the life of every firstborn people and livestock included—except where He found blood on the doorway. Only where there was blood on the doorway did He “pass over” and spare the life of the firstborn in that home. To understand the killing of the paschal (Passover) lamb, it’s important to know that in Egyptian society the lamb, or ram (a male sheep), represented a pagan god of the Egyptians named Amon (also spelled Amun, Amen, or Ammon). Amon, whose name means “hidden one,” was considered the king of the gods and the source of all life on heaven and earth. According to the Egyptian zodiac, Nisan was the chief month of this god, and the 15th of that month during the full moon was believed to be the apex of Amon’s powers. To the Egyptians the killing of a lamb was a desecration of their religion! The Passover sacrifice was a direct challenge to their gods. The lamb was so sacred in Egyptian cult practice that the people of the land were forbidden to even touch a ram, let alone bring it into their home, slaughter it, roast, and then eat it as God commanded the Israelites to do. To the Egyptians the killing of a lamb was a desecration of their religion! The Passover sacrifice was a direct challenge to their gods. To the Jewish people, the same sacrifice fulfilled a promise of the Almighty: “Against all the gods of Egypt I will execute judgment: I am the Lord.” (Exodus 12:12) On the celebrated day of Amon, and at the alleged peak of his powers, the God of Abraham, Isaac, and Jacob not only overcame Pharaoh, but desecrated the worship of Amon and gave the Egyptian people reason to believe in the God of Israel. (Israel's Spring Feasts) Darrell Bock adds "The irony is not to be missed. Luke intends to show the distortion of perspective that accompanies sin, especially when it is the sin of rejecting Jesus." (IVP New Testament Commentary Series – Luke) Bock in another source writes "The setting is full of irony. In the midst of this holiday season that celebrates life, the leadership schemes to end the life of one who comes to bring life." (Baker Exegetical Commentary) William
Lucas 22
Ryle writes that "high offices in the church do not preserve the holders of them from great blindness and sin." (Luke 22 Commentary) IVP Background Commentary- Jewish literature reports that the high priests bullied those who opposed them. Norman Crawford - Throughout the Gospel records, opposition to the Lord Jesus came chiefly from the Pharisees and their scribes, but as the intention to kill Him became their main purpose, the chief priests, who held the political power and were motivated by envy (Mk 15:10), took charge. However, their power was limited by the people on one hand, whom they feared, and the Roman authority on the other, which made it unlawful for them "to put any man to death" (Jn 18:31); only the Roman governor had this power (Lk 20:20; Jn 19:10). The many pilgrims who were present in Jerusalem for the Passover were still ready to listen to the Lord, and the crafty priests were not willing to risk an uprising of the people. (What the Bible Teaches: Luke) Rod Mattoon - These were the religious leaders and teachers in the community. They were part of the Sanhedrin, the 71-member, supreme court of Israel. They made sure their homes were clean of leaven, but unfortunately their hearts were filthy. They were gripped by sin, bitterness, and jealousy. These men illustrate that religion without Christ is nothing at all. It is empty and powerless. If you are a Baptist, Methodist, Lutheran, Catholic, Jew, Hindu, Muslim, or Buddhist, if you do not have Jesus Christ in your heart, you have nothing. Your label is not going to get you into Heaven. Good deeds, religious works do not gain favor with God without Christ in the picture. Yet, many are depending on these deeds to gain eternal life. Unfortunately, they will spend eternity in Hell (Mt 7:22-23+)....Religious people can become pawns in the hands of Satan to do his bidding. That is a sobering thought. When a person is gripped by sin, the heart becomes rigid, rebellious, resentful, reckless, without respect and reverence for the Lord. This is why we are repeatedly warned to guard against a hard heart, so that we will not store up God's punishment upon ourselves. (Heb 3:13+, Ro 2:5+) (Mattoon's Treasures from Luke) Fruchtenbaum - The leaders of Israel are in unison on their desire to kill Jesus. Their conspiracy has TWO goals: (1) They want to find a way to arrest Jesus away from the multitude to avoid a riot breaking out. (2). They want to avoid killing Him on the Passover. This goal is in keeping with Satan’s plan to kill Jesus but avoid fulfilling the prophetic nature of the Feast of Passover. But we see that despite Satan’s best efforts God is the one who is in control, and Jesus’ death occurred when it was ordained to occur. Previous attempts to kill Jesus had been unsuccessful, as they had not been at the appointed time. In order for the atonement to be made Jesus HAD to die during this Passover, and He HAD to die by crucifixion. Read Isaiah 53:5+, and Psalm 22:11-18. If that were not the case God could have allowed the death of the Messiah Jesus to happen at any other time by any other means. But He ordained the feasts of Israel as a prophetic template in which He would accomplish His purposes towards Israel and mankind in general. (Life of Messiah) Chief priests (749)(archiereus) in the plural denotes members of the Sanhedrin (Wikipedia) who belonged to high priestly families (Mt 2:4; Lk 23:13; Ac 4:23) and would include the current high priest, Caiaphas (Mt 26:3), a Sadducee, the leader of the Sanhedrin, and the former high priest Annas, who still wielded significant influence behind the scenes. Scribes (1122)(grammateus) most of whom were Pharisees were those skilled in the law of Moses and rabbinic literature (Mt 2:4; 23:2, 13ff; Mk 2:16; Lk 9:22; Acts 6:12). It always amazes me that the Scribes were the Biblical experts and thus would have (or should have) been familiar with the Messianic Prophecies (>300 specific prophecies), the very prophecies that were perfectly fulfilled in the God-Man Christ Jesus! Sin blinds our spiritual eyesight. Sin makes it impossible to see truth in the Scriptures! It follows that before you go to the Word of God, go to the God of the Word and confess any sin that might impede the illuminating work of God's Spirit. (cf 1 Jn 1:6-7+, 1 Jn 1:9+) To read the Word, without allowing God's Spirit to "read your heart" (cf Jn 16:8) is an exercise in futility. They were seeking - The NLT says they "were plotting how to kill Jesus." The NET has they "were trying to find some way to execute Jesus." Luke makes it abundantly clear that the Jewish leadership had "crossed the Rubricon" (so to speak) and there was no turning back. The Man Jesus was going to die, and all that remained was to determine how it should happen. This is the nature of sin isn't it? When its grip entangles us tighter and tighter, it seems that escape is no longer possible. Such was certainly the case for the chief priests and scribes who had determined Jesus' destiny was to die, not realizing that they were at the same time determining their eternal destiny! To reject Jesus' eternal pardon guarantees receipt of His eternal punishment. Seeking (imperfect tense - again and again, constantly on watch for an opportunity to seize Jesus)(2212)(zeteo) means these evil men were continually trying to discover some way to destroy Jesus, thus it is not surprising that this verb zeteo is used repeatedly by the Gospel writes to describe the efforts of the Jewish religious leaders to seize and destroy Jesus (Mt 21:46, 26:16 , Mt 26:59, Mk 11:18, 12:12, Mk 14:1, 11, 55, Lk 19:47, 20:19 , Lk. 20:19, 22:2, 22:6, John 5:18, 7:1, 7:25, 7:30, Jn 8:37, 8:40, 10:39, 11:8, Jn 18:4, 7, 8) Mark adds the detail that they "were seeking how to seize Him by stealth (dolos) and kill Him." (Mark 14:1+) Matthew adds more detail writing "Then the chief priests and the elders of the people were gathered together in the court of the high priest, named Caiaphas; and they plotted together to seize Jesus by stealth and kill Him." (Matthew 26:3-4) John MacArthur makes an important point - Despite that hostility, the blame the Jews have borne over the centuries for Christ’s death is unconscionable. Some who call themselves Christians have derided and persecuted them as “Christ-killers.” But it was Jews in first-century Israel who wanted Jesus dead and blackmailed Pilate into executing Him. That provides no justifiable reason for unscrupulous people to persecute the entire Jewish race. To use what people in that generation did to Jesus as justification for hate crimes, pogroms, and holocausts against the Jewish people is anything but Christian. Such bigotry does not come from God, who loves and will one day redeem Israel (Jer. 31:31-34; Ezek. 36:25-27; Zech. 12:10-13:1; Ro 11:26), and who pronounces a curse on those who curse Israel (Gen. 12:3). Nor does it characterize true Christians; it is anti-Christian and evil. It is true that the leaders and people of that era bore responsibility for Christ’s death, and if they did not repent and confess Him as Lord, they were judged by God for their rejection of the Son. But the same can be said for the Romans, and for every other person, Jew or Gentile, who rejects Jesus Christ. And ultimately, as noted above, Christ’s death was according to God’s plan (Isa. 53:10; Acts 2:23). (MacArthur New Testament Commentary – Luke 18-24) Put to death (get rid of by execution)(337)(anaireo from ana = up + haireo = to take) literally means to take up or lift up (from the ground), which is used literally to describe Pharaoh's daughter when she "took him (Moses) away and nurtured him as her own son." (Acts 7:21). In the figurative sense in Heb 10:9 the writer of Hebrews says "He takes away (in sense of to abolish, invalidate) the first (the OT sacrificial system described in Heb 10:8) in order to establish the second (the new, once for all time sacrifice of Christ)." Most of the uses of anaireo are used in an active sense to refer to literal killing or putting to death (Mt. 2:16; Acts 5:36; 7:28; 9:23, 24, 29; 16:27; 23:15, 21, 27; 25:3). Anaireo speaks of public execution (Luke 23:32; Acts 2:23; 10:39; 12:2; 13:28; 22:20; 26:10). BDAG has "to get rid of by execution, do away with, destroy, of pers. τινά someone, mostly of killing by violence, in battle, by execution, murder, or assassination." (A Greek-English Lexicon of the New Testament and Other Early Christian Literature) Luke uses this verb in the next chapter - "Two others also, who were criminals, were being led away to be put to death with Him." (Lk 23:32+) It is interesting that this same verb is used to describe the slaying of the Christ and the Antichrist, Paul recording that... Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; Gilbrant - Both the active and middle forms of this word have their own series of meanings in classical Greek. The definition, “to take up, take away” (from ana, “up” and aireō, “to take”), is expanded to mean “to do away with” (i.e., “to kill”), “to appoint” (of an oracle’s answer), “to collect,” and “to undertake” (Liddell-Scott). It is used with the general meaning of “taking up” or “bearing away”—for instance, the carrying off of prizes or the taking up of bodies for burial. Furthermore, the term is employed for the repealing of laws, customs, etc., or for the destroying of an argument (ED: cf NT use in Heb 10:9). Often it denotes the killing or destroying of something or someone by violent means such as war or assassination. Twelve different Hebrew words are translated by anaireō in the Septuagint. No single term predominates although nākhâh (“to destroy”), hāragh (“to kill” or “be killed”), and mûth (“to kill”) do appear more frequently than others. This verb (as well as its cognate noun anairesis [334]) predominantly signifies a violent death, especially in reference to people (Genesis 4:15; Exodus 2:14; 21:29; Numbers 31:19; 35:31; 2 Samuel 10:18; Isaiah 11:4; Jeremiah 4:31; Judith 15:4; 2 Maccabees 5:13; cf. the pseudepigraphic Epistle of Aristeas 166). So a common meaning of the verb is “to assassinate, to execute,” or “to murder.” The meaning of anaireō, “to take up (and carry off)” is plainly suggested in the New Testament (cf. Acts 7:21 of Pharaoh’s daughter’s “taking” of Moses from the river; cf. Hebrews 10:9). When it is used of persons it means “to kill,” clearly referring to the experience of death that involves the separation of soul and body and which brings to an end man’s earthly course of life (Matthew 2:16; Luke 22:2; 23:32; Acts 2:23; 5:33; 7:28; 23:15,21; 25:3). In 2 Thessalonians 2:8 anaireō refers to the destruction of the Antichrist (in some manuscripts). In Acts 16:27, with “himself” (heauton), it means “to commit suicide.” (Complete Biblical Library Greek-English Dictionary Anaireo - 27x in 23v - do away(1), executed(1), kill(4), killed(2), put...to death(8), put to death(3), slain(1), slay(3), slaying(1), slew(1), takes away(1), took...away(1). Matt. 2:16; Lk. 22:2; Lk. 23:32; Acts 2:23; Acts 5:33; Acts 5:36; Acts 7:21; Acts 7:28; Acts 9:23; Acts 9:24; Acts 9:29; Acts 10:39; Acts 12:2; Acts 13:28; Acts 16:27; Acts 22:20; Acts 23:15; Acts 23:21; Acts 23:27; Acts 25:3; Acts 26:10; 2 Th. 2:8; Heb. 10:9 Anaireo - 85x in 82v in the Septuagint - Gen. 4:15; Exod. 2:5; Exod. 2:10; Exod. 2:14; Exod. 2:15; Exod. 15:9; Exod. 21:29; Num. 16:37; Num. 31:19; Num. 35:31; Deut. 13:15; Jos. 4:3; Jos. 4:5; Jos. 9:26; Jos. 11:12; Jos. 11:17; Jos. 12:1; Jos. 12:7; Jdg. 8:21; Jdg. 9:45; 2 Sam. 10:18; 1 Ki. 2:25; 1 Ki. 2:29; 1 Ki. 2:31; 1 Ki. 4:20; Job 5:2; Job 6:9; Job 20:16; Isa. 11:4; Isa. 14:30; Isa. 26:21; Isa. 27:1; Isa. 27:7; Isa. 27:8; Isa. 28:6; Isa. 37:36; Isa. 65:15; Jer. 4:31; Jer. 7:32; Jer. 18:21; Jer. 26:15; Jer. 26:19; Jer. 26:24; Jer. 38:4; Jer. 38:25; Jer. 41:8; Ezek. 26:6; Ezek. 26:8; Ezek. 26:11; Ezek. 28:9; Dan. 1:16; Dan. 2:13; Dan. 2:14; Dan. 5:19; Dan. 5:30; Dan. 7:11; For (gar) - Term of explanation. What is Luke explaining? Because of Jesus' popularity, they had to keep seeking for a time when He was not surrounded by the crowd. They were afraid of the people - What were the religious leaders afraid of? While Luke does not say, clearly they feared inciting a riot (Mt 26:5, Mk 14:2) as Jesus was still very popular among the Jews. (cf Lk 20:6+) The tide had not yet turned. There were still Messianic expectations among the people. They were still hopeful Jesus would bring in the Kingdom of God (see Lk 17:20-21 notes). So the leaders had a dangerous dilemma. Mark writes "they were saying, “Not during the festival, otherwise there might be a riot of the people.” (Mk 14:2, cp Mt 26:5) And of course the problem with a riot was that it would provoke swift Roman intervention. A T
Lucas 22
Ryle - The very men who ought to have welcomed the Messiah, were the men who conspired to kill Him. The very pastors who ought to have rejoiced at the appearing of the Lamb of God, had the chief hand in slaying Him. They sat in Moses’ seat. They claimed to be “guides of the blind,” and “lights of them which were in darkness.” (Rom. 2:19.) They belonged to the tribe of Levi. They were, most of them, in direct succession and descent from Aaron. Yet they were the very men who crucified the Lord of glory! With all their boasted knowledge, they were far more ignorant than the few Galilean fishermen who followed Christ. Let us beware of attaching an excessive importance to ministers of religion because of their office. Orders and rank confer no exemption from error. The greatest heresies have been sown, and the greatest practical abuses introduced into the church by ordained men. Respect is undoubtedly due to high official position. Order and discipline ought not to be forgotten. The teaching and counsel of regularly appointed teachers ought not to be lightly refused.—But there are limits beyond which we must not go. We must never suffer the blind to lead us into the ditch. We must never allow modern chief priests and scribes to make us crucify Christ afresh. We must try all teachers by the unerring rule of the word of God. It matters little who says a thing in religion;—but it matters greatly what it is that is said. Is it scriptural? Is it true? This is the only question.—“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20.) (Luke 22 Commentary) At this point the Gospels of Mark and Matthew deviate from Luke by recording the anointing of Jesus by Mary. Luke had described a similar anointing in Luke 7:36–50-note. What a striking contrast between the "giving gift" of Mary and the "grasping greed" of Judas. One desiring to glorify her Master with precious costly perfume and the other willing to sell out the Master for a few pieces of silver! While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. 4 But some (SURELY THIS WOULD INCLUDE JUDAS) were indignantly remarking to one another, “Why has this perfume been wasted? 5 “For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. 6 But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. 7 “For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8 “She has done what she could; she has anointed My body beforehand for the burial. 9 “Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.” 10 Then (THIS TIME WORD IS AN IMPORTANT MARKER IN THE SEQUENCE. IT WAS AS IF MARY'S COSTLY ACT OF LOVE PROVOKED JUDAS TO CARRY OUT HIS DESPICABLE DEED) Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. 11 They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time. (Mk 14:3-11, cf Mt 26:6-15) Comment on “Why has this perfume been wasted? - CALCULATING VALUE - Efficiency is the relentless taskmaster that drives all our decisions, all our proposals, all parts of our life, said French philosopher and theologian Jacques Ellul. Efficiency (he called it by a special term, la technique), pervades the church as well as the corporation. Everything we do is justified by its calculated contribution to established goals. Thus the disciples were quite modern to protest the "waste" of valuable oil. Jesus alerts us that efficiency is an inadequate governor for at least one crucial encounter: people with God. In worship, let efficiency take its place, but not a primary place. In evangelism, use resources wisely but do not calculate cost-benefits as accountants are trained to do. What appears to be waste may well bring Jesus supreme enjoyment, and that matters most. (Life Application Bible Commentary) James Smith - Handfuls of Purpose - CHRIST’S LAST PASSOVER Luke 22:1–23 “With all His sufferings full in view, And woes to us unknown, Forth to the task His Spirit flew, ’Twas love that urged Him on.” —COWPER. Lammenais says: “All that Christ asked of mankind, wherewith to save them, was a Cross whereon to die.” He got it without a grudge. The word “passover” is derived from a verb meaning “to pass by,” or “to spare.” It was instituted in Egypt in the most solemn and suggestive circumstances (Exod. 12). Not a bone of the paschal lamb was to be broken. See how literally this was fulfilled in “Christ our passover” (John 19:33). This last passover was the final fulfilment of the first. Associated with it here we see— I. Unreasonable Hate (vv. 1, 2). In seeking how they might “kill Him,” these chief priests and scribes manifested the diabolical enmity of their own hearts against the true character of Jehovah, whom they professed to worship. Little did they think that they were planning how to kill God’s “passover Lamb.” They hated Him without a cause. II. Cruel Betrayal (vv. 3–6). Satan always finds a suitable instrument for his wicked work in a hypocritical professor. Satan entered Judas because the door of his heart stood open wide to every evil suggestion. The Devil’s bait for him was money, because he knew that he loved it, and that at heart he was a thief. III. Special Provision (vv. 7–13). The guest-chamber was appointed by Christ, “a large upper room furnished,” to be noted for ever afterwards as a place connected with His death, resurrection, and with Pentecost. The place was there furnished for them, where Christ, God’s paschal Lamb, was “made ready” as a sacrifice for the sin of the world. IV. Sacred Fellowship (vv. 14–18). There is intense longing in this desire of Christ to eat the passover with them before He would suffer. The awful shadow of the Cross, falling over His Spirit, seems but to intensify His love for His own. His love was stronger than death; many waters could not quench it. It was a hallowed time when He took the cup, saying, “Divide it among yourselves.” The cup of salvation, and also of the “fellowship of His sufferings.” Have we taken it? V. Merciful Substitution (vv. 19, 20). The language is infinitely tender and unmistakable, “My body given for you.” “My blood shed for you.” If God is to pass over us in judgment, it must be because the blood of Jesus Christ, His Son, cleanseth us from all sin. “When I see the blood, I will pass over you” (Exod. 12:13). The atonement of Christ is the only covering for sin that can enable God righteously to “pass by,” justifying the believer in Jesus. VI. Infallible Prophecy (vv. 21–23). “The Son of Man goeth as it was determined” (Luke 22:22). While with wicked hands they slew Him, yet His going was according to the determinate counsel and foreknowledge of God (Acts 2:23). In the purpose of God, Christ was the “Lamb slain from the foundation of the world” (Rev. 13:8). The unbelief and wickedness of men shall never make void the eternal counsel of Jehovah. “Behold the Lamb of God who taketh away the sin of the world.” Luke 22:3 And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve. KJV Luke 22:3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And Satan entered into Judas who was called Iscariot, Mt 26:14; Mark 14:10,11; John 6:70,71; Jn 12:6; Jn 13:2,27; Acts 5:3 belonging to the number of the twelve Luke 22:21; 6:16; Ps 41:9; 55:12-14; Mt 26:23; Mark 14:18-20; John 13:18,26 Judas Iscariot - James Stalker from his book THE TRIAL AND DEATH OF JESUS CHRIST: A DEVOTIONAL HISTORY OF OUR LORD'S PASSION Luke 22 Resources - Multiple Sermons and Commentaries HISTORY'S GREATEST EXAMPLE OF LOST OPPORTUNITY! Parallel passages: John 13:26-26 Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel (into a mixture of bitter herbs, vinegar, water, salt, crushed dates, figs, and raisins), He took and gave it to Judas, the son of Simon Iscariot. (Judas spurned Christ's final gesture of love!) After the morsel (unleavened bread symbolic of without sin!), Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly (cf Mt 26:50).” MacArthur Comments - At that moment the day of salvation (cf. 2 Cor. 6:2) ended for Judas; hell arrived as Satan then entered into him. (The Devil evidently gained direct control over Judas on two occasions: just before the betrayal was arranged in Luke 22:3, and in Mt 26:50 as it was about to be carried out.) Divine mercy gave way to divine judgment and Judas was in essence handed over to Satan (cf. 1 Cor. 5:5; 1 Ti 1:20). He had spurned Christ's love for the last time, and his eternal doom was sealed. F.F. Bruce writes, "Jesus' action, in singling Judas out for a mark of special favour, may have been intended as a final appeal to him to abandon his treacherous plan and play the part of a true disciple. Up to that moment, the die had not been irrevocably cast. If Judas wavered for a second, it was only to steel himself to carry out his fatal resolution, to become the willing instrument of Satan whereas he might have been the free follower and messenger of his Master. Satan could not have entered into him had he not granted him admission. Had he been willing to say "No" to the adversary, all of his Master's intercessory power was available to him there and then to strengthen him. But when a disciple's will turns traitor, when the spiritual aid of Christ is refused, that person's condition is desperate indeed." (Ed thought: Is not this same "spiritual dynamic" in play when even we as believers are faced with a strong temptation calling for a decision of our will to sin or not to sin? Would not Christ strengthen us to fend off the temptation?) (The Gospel of John [Grand Rapids: Eerdmans, 1983], 290) (MacArthur New Testament Commentary – John) J C Ryle on Satan entered into Judas - These words are peculiarly awful. To be tempted by Satan is bad enough. To be sifted, buffeted, led captive by him is truly terrible. But when Satan “enters into a man,” and dwells in him, the man becomes indeed a child of hell. Judas Iscariot ought to be a standing beacon to the church of Christ. This man, be it remembered, was one of our Lord’s chosen apostles. He followed our Lord during the whole course of His ministry. He forsook all for Christ’s sake. He heard Christ preach and saw Christ’s miracles. He preached himself. He spoke like the other apostles. There was nothing about him to distinguish him from Peter, James, and John. He was never suspected of being unsound at heart. And yet this man turns out at length a hypocrite, betrays his Master, helps his enemies to deliver Him up to death, and dies himself a “son of perdition.” (John 17:12.) These are fearful things. But they are true. Let the recollection of Judas Iscariot constrain every professing Christian to pray much for humility. Let us often say, “Search me, O God, and know my heart: try me, and know my thoughts.” (Ps. 139:23.) At best we have but a faint conception of the deceitfulness of our hearts. The lengths to which men may go in religion, and yet be without grace, is far greater than we suppose. (Luke 22 Commentary) And Satan entered into Judas who was called Iscariot - Mt 26:14 and Mk 14:10 do not tell us about the influence of Satan. Satan did not delegate this important task to one of his minions! This appears to be the first of two times Satan entered Judas (see note below). Some have speculated that these were "successive" stages. Even as Satan was the primary demonic influence to kill the Christ, in the last days he will function as the primary "energizer" of the Antichrist, John recording that the dragon, Satan, "gave his authority to the beast. There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for 42 months (1260 days, 3.5 years, "time, times half a time") was given to him." (Rev 13:4-5+) It is also worthy noting that only two men in all of history are referred to as "the son of perdition (apoleia)", Judas (John 17:12), and the Antichrist, "the man of sin...the son of perdition (apoleia)"(2 Th 2:3KJV+). As an aside, it is interesting that none of the Gospel accounts vilify Judas Iscariot. One might posit that they do not need to vilify, for the facts speak for themselves! Luke described demonic entrance in Luke 8:30 "And Jesus asked him, “What is your name?” And he said, “Legion”; for many demons had entered him." (cf other examples of demons entering/controlling - Luke 11:26; Acts 5:3; Mark 5:12–13). Is this full-blown demonic possession of Judas? It is difficult to state with certainty. Clearly Satan exert influence on Judas' subsequent actions. The treachery of Judas was the result of a trend in his life. -- Wycliffe Bible Commentary Wycliffe Bible Commentary - The treachery of Judas was the result of a trend in his life. He had never taken an unselfish interest in Jesus. When the Lord made clear that he was not going to claim the throne of Israel but that he expected to die, Judas was disappointed, and resolved to save himself if possible. His attitude gave an opening for Satanic suggestion and control (cf. Jn 13:2,27). (Online) Bock writes that "Why Judas succumbed has been the object of great speculation. Some suggest that he was disappointed that Jesus did not set up an earthly kingdom, while others argue that he was covetous, since he received money for his services. The text does not tell us explicitly, except to say that he was “of the devil” (cf. John 6:70). His betrayal reveals his true character and shows that standing close to Jesus does not in itself guarantee spiritual success if the heart is not allied properly to God." (Baker Exegetical Commentary) The opportunity of a lifetime now irrevocably became the greatest example of lost opportunity and wasted privilege! To hear Jesus teach daily. To witness the countless miracles. To personally interact with the God-Man. And to refuse the opportunity of a lifetime in the face of such advantages is almost inconceivable! The tragic betrayal of Judas demonstrates the power of money to blind one to the One "in Who are hidden all the treasures of wisdom and knowledge." (Col 2:3). Recall John's description of Judas as "a thief, and as he had the money box, he used to pilfer what was put into it." (John 12:6). Judas is the perfect example of Paul's warning in 1 Timothy 6:10 that "the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs." Judas choose temporal riches over eternal salvation! This passage also shows that Satan is ever at work among God's flock, seeking to kill and destroy, just as Jesus had warned in the parable of the tares (Mt 13:24-30, 36-43). Note that Judas was never a believer as indicated by the fact that he was the one about whom Jesus had said "Not all of you are clean" (Jn 13:10-11) At Peter's confession, Jesus described Judas saying "one of you is a devil." (John 6:66-71).
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Ryle writes "We see, thirdly, in these verses, the enormous power of the love of money. We are told that when Judas went to the chief priests and offered to betray his Master, they “covenanted to give him money.” That little sentence reveals the secret of this wretched man’s fall. He was fond of money. He had doubtless heard our Lord’s solemn warning, “Take heed and beware of covetousness.” (Luke 12:15.) But he had either forgotten it, or given it no heed. Covetousness was the rock on which he made shipwreck. Covetousness was the ruin of his soul. We need not wonder that St. Paul called the love of money “the root of all evil.” (1 Ti 6:10.) The history of the church is full of mournful proofs, that it is one of the choicest weapons of Satan for corrupting and spoiling professors of religion. Gehazi, Ananias and Sapphira are names which naturally occur to our minds. But of all proofs, there is none so melancholy as the one before us. For money a chosen apostle sold the best and most loving of Masters! For money Judas Iscariot betrayed Christ! Let us watch and pray against the love of money. It is a subtle disease, and often far nearer to us than we suppose. A poor man is just as liable to it as a rich man. It is possible to love money without having it, and it is possible to have it without loving it. Let us be “content with such things as we have.” (Heb. 13:5) We never know what we might do if we became suddenly rich. It is a striking fact, that there is only one prayer in all the Book of Proverbs, and that one of the three petitions in that prayer, is the wise request,—“Give me neither poverty nor riches.” (Pr 30:8) Of course we would be remiss to not give Satan his due, for his entrance into Judas undoubtedly catalyzed the evil thoughts that had already begin to sprout in Judas' mine. And of course if Judas needed a little help with deception, who better that the great Deceiver himself! Of course as is almost always the case the deceiver (Judas) becomes the one who is deceived (cf 2 Ti 3:13+). As Solomon wisely asked "Can a man take fire in his bosom and his clothes not be burned?" (Pr 6:27) Ultimately Satan deceived Judas to the point that he committed suicide (Mt 27:5)! Dealing with the devil is dangerous! One other note is that the great Deceiver himself was also deceived, for in helping to bring about the death of the Lamb of God on the Cross, Satan guaranteed his own defeat (cf Heb 2:14-15+, et al). HALLELUJAH! (cf Rev 19:1-9+) Dr J Ligon Duncan agrees that Judas' love of money was at play in his betrayal - if you ask yourself the question, “How could this have happened? How could one of Jesus’ own twelve disciples fallen away?” and the answer that Luke gives us is — here's how it happens: an affection, a desire, takes over your heart that you long for more, you love more, than you love God, than you love Jesus, than you love grace, than you love the Gospel. That's what happens. An affection, a desire, takes hold of your heart that is more important to you than God is. And Luke tells us what it was for Judas. What does he say? Verse 5 — “They agreed to give him money.” Luke is telling you that in Judas’ case, what got him was the love of money. There was an inordinate desire in his heart for money. Now, you say, “You’re reading a whole lot into that sentence.” If you will check the parallel passage in Mark 14:10, Mark will tell you the same thing, that Judas was given money to do this. And then if you go to Matthew 26:15, Matthew will tell you that when Judas first went to the chief priests, do you know what he asked them? “What will you give me if I do this? What will you give me for it?” And then John 12:4 will tell you something that you don't find anywhere else in the gospels. Guess what Judas had been doing. For three years, as the holder of the purse, as the treasurer of the disciples, he had been stealing. Now it's very interesting, the gospels don't go into a lot of explanation about why Judas did what he did, except to say this man's heart had been taken hold of by money. Now that ought to make us tremble. You know with men it's usually sex or money or power that gets them or some combination or all three, but it's an inordinate desire, it's an affection, it's a yearning that becomes stronger in us than our yearning for God. That's what leads to apostasy, the falling away from a profession. “A man can walk with Christ,” you say, “for all those years, and then chose money over Him?” You know, I bet you if we had had a conversation with Judas and said, “Judas, do you think you have a problem with a love of money?” I bet you he would have said, “No, are you kidding me? I am walking around with a guy who doesn't even own a house. I've spent three years wandering around with Him all over Palestine. No, I don't have an inordinate love of money.” But he did. His heart cared about money more than he loved and trusted in Jesus. No wonder Paul said that “the love of money is the root of all kinds of evil.” And you don't just have to have money to fall prey to this sin. I love what J.C. Ryle says. “It is possible to love money without having it and to have money without loving it.” And that is so true. And I've seen both kinds of people in my life. I've known people with just huge amounts of money that did not love it. They were generous, they were modest. And I've known people that didn't have any money at all and that's all they could think about. Well there's a warning here. The affection, the desire that got imbedded into Judas’ heart, was a love of money and it was the thing that led him down the road to perdition. May God make us all aware of what the affections are of this world that have gotten into our hearts that are trying to pull us away from Him. (Prepare the Passover) Luke 22:5 They were glad and agreed to give him money. KJV Luke 22:5 And they were glad, and covenanted to give him money. and agreed to give him money Zechariah 11:12,13; Mt 26:15-16; 27:3-5; Acts 1:18; 8:20; 1 Timothy 6:9,10; 2 Peter 2:3,15; Jude 1:11 Luke 22 Resources - Multiple Sermons and Commentaries REJOICING OVER SIN Parallel passage: Mark 14:11+ They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time. They were glad (5463)(chairo) expresses the delight of the devious leaders whose dangerous dilemma was decoded by this defector! This was almost too good to believe and so they were filed with joy, as BDAG says "in a state of happiness and well-being" (O, the deceitfulness of sin to make one feel "happy" even while the noose is being placed around the neck!) Beloved, when you can find joy in your sin, your soul is very sick, especially when that sin is to kill the Son of God! As someone has said they were "Glad with a hellish glee!" Jesus in a sense predicted a similar joy after His death declaring “Truly, truly, (AMEN, AMEN = THIS IS IMPORTANT) I say to you, that you will weep and lament, but the world will rejoice (chairo) (JUBILANT WITH UNHOLY GLEE OVER THE MURDER OF JESUS); you will grieve, but your grief will be turned into joy." (John 16:20) Plummer adds that Judas' defection "simplified matters enormously." A T
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Ryle - There is something very awful in this expression. It shows us that the devil is often “desiring” to accomplish our ruin, and striving to accomplish it, while we know nothing of his doings, because he is invisible. On the other hand, there is some comfort in the expression. It teaches us that Satan can do nothing without God’s permission. However great his “desire” to do mischief, he works in chains. Alan Carr writes that sifting "is an agricultural term that refers to the savage process of separating the husk of the wheat from the grain. The wheat was crushed under foot, then it was agitated, or thrown into the air. The chaff, or husk, was blown away by the wind and all that was left behind was the good grain. Satan wanted to tear the heart of God by proving that there was no reality to the faith of the disciples. Satan believed that he could crush them, sift them and that nothing would be left but a lost heart. He had already done this with Judas! He believed that he could do it to the rest." (Alan Carr) Bob
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Ryle - The Greek word translated “fail” (ekleipo) is the root of our English word “eclipse.” The object of our Lord’s intercession was that Peter’s faith might not altogether die, though for a time it might be very weak. Let it be noted that “faith” is the root of the whole Christian character, and the part which Satan specially labors to overthrow. In the temptation of Eve, of Peter, and of our Lord Himself, the assault was in each case directed against the same point, and the object sought was to produce unbelief. Related Resources: Backsliding Backsliding-Quotes, Devotionals, Illustrations Horatius Bonar - Trial gives us ballast and fixedness; it delivers us from changeableness and caprice, and love of novelty; it keeps us from being carried about with every wind of doctrine. The untried are generally unstable. And you, when once you have turned again (epistrepho) - Note it is says when, not if, so here is a clear prediction that Peter would turn back to the Lord from his moment of temporary failure. Turned again is the verb epistrepho which can mean to be converted, but In this passage, does not appear to refer to Peter's conversion, but of returning to a "good" place in regard to his trust and confidence in Jesus. One commentator says "once you have retraced your steps." Is not turned again a beautiful description of repentance, of turning from a sin and back to the Savior? Epistrepho is the very verb Peter used in the concluding words of his great Spirit filled, Word centered sermon in Acts 3 declaring "Therefore repent and return (epistrepho), so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord, and that He may send Jesus, the Christ appointed for you." (Acts 3:19-20+) Marvin
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Ryle - This profession was the language of a self-confident, inexperienced disciple who had not yet found out the weakness of his own faith, and the deceitfulness of his own heart. Men little know what they will do, till the time of temptation actually comes. “Is thy servant a dog,” said Hazael, “that he should do this great thing?” (2 Kings 8:13.) Warren
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Ryle - this is the only place in which our Lord addresses Peter by this name, the name which signified “stone.” It was surely meant to remind him how weak even the strongest disciples are. F B
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Ryle - THE verses before us contain St. Luke’s account of our Lord’s agony in the garden. It is a passage of Scripture which we should always approach with peculiar reverence. The history which it records is one of the “deep things of God.” While we read it, the words of Exodus should come across our minds, “Put off thy shoes from off thy feet; the place whereon thou standest is holy ground.” (Ex 3:5.) Warren
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Ryle - this passage, an example of what believers ought to do in time of trouble. The great Head of the Church Himself supplies the pattern. We are told that when He came to the Mount of Olives, the night before He was crucified, “He kneeled down and prayed.” It is a striking fact, that both the Old and New Testaments give one and the same receipt for bearing trouble. What says the book of Psalms? “Call upon me in the time of trouble: I will deliver thee.” (Psalm 50:15.) What says the apostle James? “Is any afflicted? let him pray.” (James 5:13.) Prayer is the receipt which Jacob used, when he feared his brother Esau.—Prayer is the receipt which Job used when property and children were suddenly taken from him. Prayer is the receipt which Hezekiah used when Sennacherib’s threatening letter arrived. And prayer is the receipt which the Son of God Himself was not ashamed to use in the days of His flesh. In the hour of His mysterious agony He “prayed.” Let us take care that we use our Master’s remedy, if we want comfort in affliction. Whatever other means of relief we use, let us pray. The first Friend we should turn to ought to be God. The first message we should send ought to be to the throne of grace. No depression of spirits must prevent us. No crushing weight of sorrow must make us dumb. It is a prime device of Satan, to supply the afflicted man with false reasons for keeping silence before God. Let us beware of the temptation to brood sullenly over our wounds. If we can say nothing else, we can say, “I am oppressed: undertake for me.” (Isa 38:14.) Rod Mattoon - Beloved, we need to spend time in our Gethsemane. I am talking about those times when we get with the Lord and pour out our heart to Him. Unfortunately, many Christians are spiritually asleep and they are unprepared for testing and temptation in the world. Praying helps us to be alert to what is happening around us and prepared for trials, temptations, and opportunities to be a blessing to others. Jesus told the disciples to "rise" or "wake up." In fact, it is the word for "resurrection." Many Christians need a resurrection of service, dedication, and commitment to Christ. (Mattoon's Treasures) Luke 22:42 saying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done." KJV Luke 22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. Father Mt 26:42,44; Mark 14:36; John 12:27,28 if You are willing, remove this cup from Me. Luke 22:17-20; Isaiah 51:17,22; Jeremiah 25:15; Mt 20:22; John 18:11 yet not My will, but Yours be done Ps 40:8; John 4:34; 5:30; 6:38; Hebrews 10:7-10 Luke 22 Resources - Multiple Sermons and Commentaries Related Passage: Mark 14:36+ And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” THE GOAL OF ALL PRAYER: THE FATHER'S WILL Father (3962)(pater) - Mark 14:36+ has "Abba! Father!" where Abba conveys a warm, intimate sense just as with our expression "Dear father." Both "Father" and "Abba" were terms no Jew would ever dare use in addressing God. Abba emphasizes the warm, intimate and very personal relationship which exists between the Son and His Father. And because of the blood of Christ shed for us, we are now in Christ and "have received a spirit of adoption as sons" we can "cry out, "Abba! Father!" (Ro 8:15+, cf Gal 4:6). Amazing grace indeed! If You are willing - Mark adds "Abba! Father." Luke records only one prayer to the Father, but Matthew indicates there were 3 prayers Matthew 26:42+ He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” Matthew 26:44+ And He left them again, and went away and prayed a third time, saying the same thing once more. Remove (aorist imperative) this cup (poterion) from Me - Matthew 26:39 has "My Father, if it is possible, let this cup pass from Me." Mark 14:35 has Jesus praying "if it were possible, the hour might pass Him by." Why would He make this request when He knew He had been born to die? The word "cup" was frequently used in the OT to picture God's wrath and judgment against sin... Ps 75:8 For a cup is in the hand of the LORD, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. Isaiah 51:17 Rouse yourself! Rouse yourself! Arise, O Jerusalem, You who have drunk from the LORD’S hand the cup of His anger; The chalice of reeling you have drained to the dregs. Isaiah 51:22 Thus says your Lord, the LORD, even your God Who contends for His people, “Behold, I have taken out of your hand the cup of reeling, The chalice of My anger; You will never drink it again. Jeremiah 25:15 For thus the LORD, the God of Israel, says to me, “Take this cup of the wine of wrath from My hand and cause all the nations to whom I send you to drink it. 16“They will drink and stagger and go mad because of the sword that I will send among them.” 17 Then I took the cup from the LORD’S hand and made all the nations to whom the LORD sent me drink it: Habakkuk 2:16+ “You will be filled with disgrace rather than honor. Now you yourself drink and expose your own nakedness. The cup in the LORD’S right hand will come around to you, And utter disgrace will come upon your glory.
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Ryle - The language used by our blessed Master in this place shows exactly what should be the spirit of a believer’s prayer in his distress. Like Jesus, he should tell his desires openly to his heavenly Father, and spread His wishes unreservedly before Him. But like Jesus, he should do it all with an entire submission of will to the will of God. He should never forget that there may be wise and good reasons for His affliction. He should carefully qualify every petition for the removal of crosses with the saving clause, “If thou be willing.” He should wind up all with the meek confession, “Not my will, but thine be done.” Submission of will like this is one of the brightest graces which can adorn the Christian character. It is one which a child of God ought to aim at in everything, if he desires to be like Christ. But at no time is such submission of will so needful as in the day of sorrow, and in nothing does it shine so brigthly as in a believer’s prayers for relief. He who can say from his heart, when a bitter cup is before him, “Not my will, but thine be done,” has reached a high position in the school of God. Marshall comments "The effect of the saying (yet not My will, but Yours be done) is that Jesus, facing the temptation to avoid the path of suffering appointed by God, nevertheless accepts the will of God despite His own desire that it might be otherwise. He does not seek to disobey the will of God, but longs that God's will might be different. But even this is to be regarded as temptation, and it is overcome by Jesus." J C Ryle has more detail on the not my will but Thine - In this expression, and indeed throughout the verse, the great and mysterious truth that our Lord had two wills, a human and a divine will, is distinctly taught. In His Person the human nature and the divine were marvellously united. To use the words of the Article, “Two whole and perfect natures, the godhead and manhood, were joined together in one Person, never to be divided.” But still we must carefully remember that while the two natures were united, the two wills were not confounded. Our Lord had a will as perfect man, and He had also a will as perfect God. As God He had a will in entire harmony with the will of the Father, a will to suffer, to die, to bear our sins, and to provide redemption on the cross. But as man He had a will which naturally shrank from death and pain, as everything which has the breath of life instinctively does. This is the will which we hear speaking in the verse before us. “Man,” says Theophylact, “naturally loves life.” Our Lord was a man exactly like ourselves in all things, sin only excepted. His bodily constitution, His nervous system, His capability of suffering, were all precisely like our own. Therefore it is that He says, “Remove this cup from me,” and yet adds, “not my will, but thine, be done.” The subject is undoubtedly a very mysterious one. The mystery, be it remembered, arises necessarily from our utter inability to understand the union of two natures in one Person. It is a depth which we have no line to fathom. How the Lord Jesus could be at the same time God and man, as man weak but as God almighty,—for what reasons we see Him sometimes in the Gospels speaking as God, and sometimes as man—why we see Him sometimes veiling His divinity, and sometimes exhibiting it most clearly,—all these are questions which it is more easy to ask than to answer. Enough for us to know that it is so, and to believe and admire what we cannot explain. One thing, however, we may safely remark, that at no period of our Lord’s earthly ministry does the reality of His manhood come out so clearly as in His agony in the garden, and His death on the cross. As man, He endured temptation for us, and overcame Satan. As man, He showed the intensity of His sufferings by bloody sweat, strong crying and tears. As man He thirsted on the cross, and said, “My God, why hast thou forsaken me?” The infinite merit of His passion unquestionably arose from the inseparable union of His godhead and His manhood. But the nature which is most prominently brought before us in His passion, is His nature as man. QUESTION - Why did Jesus say, “Not my will, but yours be done” (Luke 22:42)? ANSWER - The life of Jesus Christ exemplified obedience. He came to earth to fulfill His heavenly Father’s will no matter how painful the task set before Him. Nonetheless, Jesus spoke honestly with God when faced with His crucifixion: “Father, if you are willing, please take this cup of suffering away from me” (Luke 22:42, NLT). In His human state, Jesus did not want to endure a torturous death. Yet in the same breath, He prayed, “Not my will, but yours be done” (Luke 22:42). This scene in Gethsemane records one of the most desperate hours of anguish in the life of Christ (Matthew 26:36–46; Mark 14:32–42; Luke 22:40–46). He told His disciples, “My soul is overwhelmed to the point of death” (Mark 14:34). Worse than the thought of death, Jesus, in His humanity, must have dreaded the thought of bearing the sins of the world (1 Peter 2:24). In the garden, the Lord fell to the ground flat on His face and offered God this desperate cry of His soul: “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will” (Matthew 26:39). Christ’s words and actions here serve as a great comfort to us, His followers. God wants His children to pour out their hearts to Him in sincerity (Psalm 62:8). He is our refuge, our safe haven. Like Jesus, we can reveal the deepest longings in our hearts to our loving heavenly Father. He knows what we are feeling, and we can trust Him to carry the burdens of our souls. Facing the cross, Jesus was able to pray, “Not my will, but yours be done” because He was wholly submitted to His Father’s will. “My food,” He had said, “is to do the will of him who sent me and to finish his work” (John 4:34). “By myself I can do nothing,” explained Jesus, “for I seek not to please myself but him who sent me” (John 5:30). Obedience to God’s will was central to Christ’s mission. He told His disciples, “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38). Hundreds of years before, Scripture foretold Christ’s destiny to come to earth and do God’s will (Hebrews 10:5–7; cf. Psalm 40:6–8). For Christ’s followers, “Not my will, but yours be done” is the definitive prayer that never fails. According to 1 John 5:14–15, we can pray with confidence “if we ask according to his will.” Praying God’s will guarantees that He hears us and will grant what we ask. In fact, one of the primary purposes of prayer is to allow the will of God to be accomplished and to bring glory and honor to His name on earth. Jesus taught His disciples to pray, “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:9–10). Those who pray this way, desiring God’s will above all else, reveal that they are indeed Christ’s disciples (Matthew 7:21; see also Matthew 12:50; Mark 3:35; Luke 8:21; John 15:10; Ephesians 6:6). The apostle Paul encouraged Christians to seek the Holy Spirit’s help to pray in agreement with God’s will: “And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will” (Romans 8:26–27, NLT). Paul also urged believers to “learn to know God’s will” for their lives because God’s will “is good and pleasing and perfect” (Romans 12:2NLT). When Jesus said, “Not my will, but yours be done,” He surrendered His own will to God’s, fully convinced that His Father knew what was best. When we pray this way, we yield ourselves to God’s wisdom, trusting Him to work out what’s best for our lives, too (Romans 8:28). GotQuestions.org QUESTION - Why did Jesus ask God to “let this cup pass from me”? ANSWER - The gospels contain an account of the time the disciples and Jesus spent in the Garden of Gethsemane, just before Jesus was arrested. In the garden Jesus prayed to his Father three times, saying, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will”—the KJV says, “Let this cup pass from me” (Matthew 26:39). A little later, Jesus prays, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done” (Matthew 26:42). These prayers reveal Jesus’ mindset just before the crucifixion and His total submission to the will of God. The “cup” to which Jesus refers is the suffering He was about to endure. It’s as if Jesus were being handed a cup full of bitterness with the expectation that He drink all of it. Jesus had used the same metaphor in Matthew 20:22 when prophesying of the future suffering of James and John. When Jesus petitions the Father, “Let this cup pass from me,” He expresses the natural human desire to avoid pain and suffering. Jesus is fully God, but He is also fully human. His human nature, though perfect, still struggled with the need to accept the torture and shame that awaited Him; His flesh recoiled from the cross. In the same context, Jesus says to His disciples, “The spirit is willing, but the flesh is weak” (Mathew 26:41). In praying, “Let this cup pass from me,” Jesus was battling the flesh and its desire for self-preservation and comfort. The struggle was intense: Jesus was “overwhelmed with sorrow to the point of death” (Matthew 26:38), and Luke the physician observed that Jesus was sweating blood—a sign of extreme anguish (Luke 22:44). If anything shows that Jesus was indeed fully man, this prayer is it. Jesus knew of what was to come (see Mark 8:31). The agony He faced was going to be more than physical; it would be spiritual and emotional, as well. Jesus knew that God’s will was to crush Him, to allow Him to be “pierced for our transgressions” and wounded for our healing (Isaiah 53:5–10). Jesus loves mankind, but His humanity dreaded the pain and sorrow He faced, and it drove Him to ask His Father, “Let this cup pass from me.” Jesus’ prayer to “let this cup pass from me” contains two important qualifications. First, He prays, “If it is possible.” If there was any other way to redeem mankind, Jesus asks to take that other way. The events following His prayer show that there was no other way; Jesus Christ is the only possible sacrifice to redeem the world (John 1:29; Acts 4:12; Hebrews 10:14; Revelation 5:9). Second, Jesus prays, “Yet not as I will, but as you will.” Jesus was committed to the will of God, body, mind, and soul. The prayer of the righteous is always dependent on the will of God (see Matthew 6:10). In Gethsemane, Jesus conquered the flesh and kept it in subjection to the spirit. He did this through earnest prayer and intense, willful submission to God’s plan. It is good to know that, when we face trials, Jesus knows what it’s like to want God’s will and yet not to want it; to act out of love yet dread the hurt that often results; to desire righteousness and obedience, even when the flesh is screaming out against it. This conflict is not sinful; it is human. Our Savior was “fully human in every way, in order that he might become a merciful and faithful high priest in service to God” (Hebrews 2:17). He had come “to seek and to save the lost” (Luke 19:10), and He accomplished His mission, even though it meant drinking the cup of suffering to the bitter end.GotQuestions.org Learning To Cooperate Read: Luke 22:39-53 Not My will, but Yours be done. —Luke 22:42 The following story was told by A.W. Tozer: “A simplehearted man was asked how he managed to live in such a state of tranquility even though he was surrounded by adverse circumstances. His reply was profound, yet simple: ‘I have learned to cooperate with the inevitable!’ “ Very few of us practice this wise and practical approach to life. Tozer commented that many of us fight against and complain about our circumstances throughout life, “all the while believing that we are surrendered to the will of God.” In today’s Bible reading, we see Peter as he watched the betrayal of his beloved Master. Acting impulsively, he sliced off the ear of the servant of the high priest (Lk. 22:50; Jn. 18:10-11). But Jesus rebuked Peter’s attempt to protect Him, saying, “Permit even this” (v.51). Then He replaced the ear with a healing touch. May we learn the blessed secret Of delighting in Your will, Welcoming whate'er You send us, Joy or sorrow, good or ill.—Anon. Peace is found only in yielding to the will of God. Luke 22:43 Now an angel from heaven appeared to Him, strengthening Him. KJV Luke 22:43 And there appeared an angel unto him from heaven, strengthening him. Now an angel from heaven appeared to Him Luke 4:10,11; Ps 91:11,12; Mt 4:6,11; 26:53; 1 Timothy 3:16; Hebrews 1:6,14 strengthening Luke 22:32; Dt 3:28; Job 4:3,4; Da 10:16-19; 11:1; Acts 18:23; Heb 2:17 Luke 22 Resources - Multiple Sermons and Commentaries AN ANGEL STRENGTHENS THE MAN JESUS Now an angel from heaven appeared to Him - There are only two records of angelic appearances to Jesus, one at the beginning and the second at the end of His ministry. The first angelic appearance in Matthew 4:11 (cf Lk 4:1-11+) records "angels came and began to minister to Him" after His temptation in the wilderness. The second angelic appearance is here at His last temptation in the garden. The "First Adam" was tempted in the Garden of Eden and succumbed, allowing sin to enter the world (Ro 5:12+). The Last Adam (1 Cor 15:45) resisted temptation in the Garden of Gethsemane allowing Him to defeat sin that had entered the world, bring life and salvation to all who will believe (cf 1 Pe 2:24+). David
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Ryle - Theophylact observes, that this bloody sweat is one among many strong evidences that our Lord’s body was a real body, like ours, with flesh, blood, and all other things pertaining to man’s constitution. He observes also, that it supplies an unanswerable argument against the heresy of those who maintained that our Lord’s body was only a seeming, or “phantastic” body, but not a real one. (See related resource - What is Docetism?) Falling down upon the ground - The drops falling upon the ground were not pure blood as was the case when He hung on the Cross and His lacerations and nail pierced skin gave rise to pure blood. This was more like blood tinged sweat (see pix). Here is a case report of hematohidrosis. Warren
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Ryle - We see in these verses, an example of the exceeding guilt and sinfulness of sin. We are meant to learn this in Christ’s agony and bloody sweat, and all the mysterious distress of body and mind which the passage describes. The lesson at first sight may not be clear to a careless reader of the Bible. But the lesson is there. How can we account for the deep agony which our Lord underwent in the garden? What reason can we assign for the intense suffering, both mental and bodily, which he manifestly endured? There is only one satisfactory answer. It was caused by the burden of a world’s imputed sin, which then began to press upon Him in a peculiar manner. He had undertaken to be “sin for us,”—to be “made a curse for us,”—and to allow our iniquities to be laid on Himself. (2 Cor 5:21+; Gal 3:13+; Isa 53:6+) It was the enormous weight of these iniquities which made Him suffer agony. It was the sense of a world’s guilt pressing Him down which made even the eternal Son of God sweat great drops of blood (ED: MORE ACCURATELY "LIKE BLOOD"), and called from Him “strong crying and tears.” (Heb. 5:7+) The cause of Christ’s agony was man’s sin. We must beware jealously of the modern notion that our blessed Lord’s life and death were nothing more than a great example of self-sacrifice. Such a notion throws darkness and confusion over the whole Gospel. It dishonors the Lord Jesus, and represents Him as less resigned in the day of death than many a modern martyr. We must cling firmly to the old doctrine that Christ was “bearing our sins,” both in the garden and on the cross (ED: HIS AGONY IN THE GARDEN ANTICIPATED THE BEARING, THE BEARING ACTUALLY TAKING PLACE ON THE CROSS, FOR AS PETER SAYS "He Himself bore our sins in His body on the cross" 1 Pe 2:24+, cf Gal 3:13+). No other doctrine can ever explain the passage before us, or satisfy the conscience of guilty man. Would we see the sinfulness of sin in its true colors? Would we learn to hate sin with a godly hatred? (BY THY COVERING GRACE AND THY CONVICTING SPIRIT, LET IT BE SO LORD GOD IN JESUS' NAME. AMEN) Would we know something of the intense misery of souls in hell? Would we understand something of the unspeakable love of Christ? (Jn 3:16, Ro 5:8+, Titus 3:4+, 1 Jn 4:9-10+) Would we comprehend Christ’s ability to sympathize with those that are in trouble? Then let the agony in the garden come often into our minds. The depth of that agony may give us some idea of our debt to Christ. Gethsemane can I forget? Or there thy conflict see, Thine agony and bloody sweat, And not remember thee? J. Montgomery Herbert Lockyer - Having given thanks for the cup, filled to the brim with our "death and curse" (Lk 22:19, 20), Jesus comes to Gethsemane to an agony of prayer (Lk 22:44). Truly there is no intensity in prayer comparable to our Saviour's strong crying and tears (Hebrews 5:7). We will never understand what is meant by His sweat appearing as great drops of blood. While Luke is not alone in describing Christ's agony, he is alone nevertheless in some of Gethsemane's most touching details. When in the Litany people pray—"By Thine Agony and bloody sweat... Good Lord, deliver us," they use a word found only in Luke. It is to Luke that we owe mention of the drops of blood and the presence of the ministering Angel to strengthen Jesus for a yet more intense and fervent supplication. Christ's agony came as He thought upon, not that He was to die, but that, in dying, He was to be made sin for us. This was why He had to tread the wine-press alone. Gethsemane can I forget? Or there Thy conflict see, Thine agony and bloody sweat— And not remember Thee? The three disciples Jesus took with Him that they might pray with, and for, Him, failed Him (Luke 22:45). Not only had they failed Him, but they needed to learn how to pray with intensity for themselves in preparation for their own hour of anguish (Lk 22:46). (Borrow All the prayers of the Bible : a devotional and expositional classic) C H
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Ryle - We see, lastly, in these verses, an example of the feebleness of the best of saints. We are told that while our Lord was in agony, His disciples fell asleep. In spite of a plain injunction to pray, and a plain warning against temptation the flesh overcame the spirit. While Christ was sweating great drops of blood, His apostles slept! Passages like these are very instructive. We ought to thank God that they have been written for our learning. They are meant to teach us humility. When apostles can behave in this way, the Christian who thinks he stands should take heed lest he fall. They are meant to reconcile believers to death, and make them long for that glorious body which they will have when Christ returns. Then, and not till then, shall we be able to wait upon God without bodily weariness, and to serve Him day and night in His temple. Prayer (4335)(proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship. The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. Sorrow (grief) (3077)(lupe) means sadness, grief, pain, sorrow. Lupe is used in Septuagint of Ge 3:16 (twice) of literal pain in childbirth, but most NT uses are figurative of pain in one's heart ("heartache"). Lupe is a word that describes that which is grievous or produces an emotional "heaviness". Lupe was a word used of persons mourning. In secular Greek lupe was sometimes used to describe pain experienced by the physical body, but more often was used figuratively for mental and/or emotional anguish. Luke 22:46 and said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation." KJV Luke 22:46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation. Why are you sleeping? Luke 22:40; 21:34-36; Pr 6:4-11; Jonah 1:6 Luke 22 Resources - Multiple Sermons and Commentaries SLEEPY SAINTS NEED "PRAYER PROTECTION" "Why are you sleeping (katheudo)? - This is an interesting question because Luke just explained they were sleeping from sorrow. Of course in His omniscience, Jesus know why they were sleeping. This question was like a wake up reminder of their prayerlessness. Warren