Chapter 22

1 The Jews conspire against Christ. 3 Satan prepareth Judas to betray him. 7 The apostles prepare the passover. 19 Christ instituteth his holy supper, 21 covertly foretelleth of the traitor, 24 dehorteth the rest of his apostles from ambition, 31 assureth Peter his faith should not fail: 34 and yet he should deny him thrice. 39 He prayeth in the mount, and sweateth blood, 47 is betrayed with a kiss: 50 he healeth Malchus’ ear, 54 he is thrice denied of Peter, 63 shamefully abused, 66 and confesseth himself to be the Son of God.

1. The feast. [The Betrayal Plot, Luke 22:1–6=Matt. 26:1–5, 14–16=Mark 14:1, 2, 10, 11=John 12:10, 11. Major comment: Matthew.]

3. Then entered Satan. The action of Judas was no surprise to Jesus (see John 6:64, 70, 71). This was Judas’ first contact with the Jewish leaders for the purpose of betraying his Master (see on Matt. 26:14). John makes the same observation concerning the experience of Judas at the time of his third and final contact with the Jewish leaders, on the night of the betrayal (ch. 13:2, 27).

Surnamed. Literally, “called.”

4. Captains. The more complete title was “captains of the temple” (v. 52). These were evidently the leaders of the Temple guards.

6. In the absence. See on Matt. 26:15, 16.

7. Then came. [Preparation for the Passover, Luke 22:7–13=Matt. 26:17–19=Mark 14:12–16. Major comment: Matthew.]

8. Peter and John. Only Luke identifies the two disciples sent on this errand.

10. When ye are entered. It seems that Peter and John were to find at or near the city gate, the man designated.

14. The hour. [Celebration of the Passover, Luke 22:14–16=Matt. 26:20=Mark 14:17. Major comment: Luke. See Crucifixion In Relation To Passover, Passion Week, Jesus’ Resurrection to Ascension.] That is, the hour for the Passover meal, preparation for which is related in vs. 7–13. This was Thursday night. Note that Jesus instituted the Christian ordinance of the Lord’s Supper during the course of the regular Passover meal (see Additional Notes on Matt. 26, Note 1).

Sat down. Rather, “reclined.” For a description of the arrangement of the table and couches at an ancient Oriental feast see on Mark 2:15. At the first Passover meal the participants were to stand as they ate, ready to take their departure from Egypt. After entering the Promised Land, however, ever, they no longer stood, but sat or reclined. Whereas upon the first Passover their standing posture indicated their haste to depart, the reclining posture now indicated composure and security in the land promised to them.

Twelve apostles. This proved to be the last occasion on which all the Twelve were together in one place. Custom required that there be at least 10 but not more than 30 present to eat the Passover meal together. There were 13 present upon this occasion.

15. With desire. The expression “with desire I have desired” is a characteristic Hebraistic idiom meaning “I have very much desired.” Similar idiomatic expressions appear in John 3:29 (“rejoiceth greatly”), Acts 4:17 (“straitly threaten”), and elsewhere in the NT. They are very common in the LXX. This was the last occasion on which Jesus would be together with His beloved disciples before the agony of betrayal, trial, and crucifixion. This, the climax of His earthly ministry, had ever been before Him as He labored among men. For nearly a year Jesus had diligently been seeking to prepare His followers for the events of these final hours of His life (see on Matt. 16:21; 20:17; etc.).

This passover. The fourth Passover of Jesus’ ministry (see pp. 193, 247; The Duration of Christ’s Ministry ), the third celebrated with the disciples in Jerusalem. Not all of them, however, had been present as members of this group upon either of the previous occasions—the Passovers of a.d. 28 and 29—which occurred prior to the selection and appointment of the Twelve in the summer of a.d. 29. It was definitely the Passover meal that Jesus and the Twelve now celebrated together on this occasion (see Additional Notes on Matt. 26, Note 1; DA 642, 652; GC 399).

Before I suffer. Again and again Jesus had spoken to the disciples of His sufferings (see on Matt. 16:21; 20:17). The OT prophets often spoke of the sufferings of Messiah (see Ps. 22; Isa. 53; etc.). Jesus must tread the pathway of suffering all the way to the cross in order to qualify as the “captain” of our salvation (see Heb. 2:10). Without the cross there could be no crown (see 1 Peter 1:11). It is our privilege, as followers of the lowly Jesus, to have a share in His sufferings (see 2 Cor. 1:7; Phil. 3:10; 1 Peter 4:13; DA 225).

16. Not any more. This was the last Passover season in which followers of Christ might meaningfully participate. The rent veil in the Temple at the moment of Christ’s death upon the cross (see on Matt. 27:51) was Heaven’s sign that the symbols of the Jewish religious system became obsolete when Christ, to whom all these things pointed (see Col. 2:17), gave His life a ransom for many. Jesus was about to replace the symbols of the dead past with the living symbols of His own body and His shed blood (see Luke 22:19, 20; DA 652).

Eat thereof. Literally, “eat it,” that is, the “passover” (see v. 15).

Fulfilled. The final and complete celebration of deliverance from sin was to take place in the kingdom of “glory,” concerning which Christ had already told the disciples (see on Matt. 25:31). This statement by Jesus is probably a reference to “the marriage supper of the Lamb” (see Rev. 19:7–9), held in commemoration of the fact that “the Lord God omnipotent reigneth” (see vs. 1–6). For comments on a solemn religious feast as a symbol of the happiness of the saved in the eternal kingdom see on Luke 14:15, 16.

Kingdom of God. See on Matt. 25:31.

17. Divide it. [The Lord’s Supper, Luke 22:17–20=Matt. 26:26–29=Mark 14:22–25. Major comment: Matthew.] That is, by drinking in turn from the same cup, as it was passed from one to another.

20. Likewise. This refers to the taking of, the giving thanks for, and the distributing of the wine.

21. The hand. [The Betrayer Revealed, Luke 22:21–23=Matt. 26:21–25=Mark 14:18–21=John 13:21–30. Major comment: Matthew and John.] Luke relates the narrative of the Lord’s Supper before that of Judas as the betrayer, whereas Matthew and Mark reverse this order. Luke’s account is in chronological order (see on Matt. 26:21).

Him that betrayeth. Literally, “who is betraying.” Judas had already met with the Jewish leaders and had agreed to betray Jesus to them (see on Matt. 26:14, 15). The betrayal was already in progress.

With me on the table. The hands of all the disciples were probably “on the table,” so to speak. This statement did not identify Judas as the betrayer, but simply affirmed that the betrayer was one of those reclining about the table.

24. Strife. [Washing the Disciples’ Feet, Luke 22:24–30=John 13:1–20. Major comment: John.] Literally, “contention,” implying a combative spirit and eagerness to contend. This undercurrent of discord seems to have been going on all during the Passover meal. The account in Luke explains the occasion that gave birth to the ordinance of humility, recorded by John. In view of events so soon to occur, it was tragic that the disciples should have been arguing about rank in an imaginary kingdom that Christ did not come to establish. Basically it was the disciples’ misconception of the nature of Christ’s kingdom that, as upon previous occasions (see Matt. 18:1; 20:21; Mark 9:33–35; Luke 9:46–48), had given rise to the argument of relative greatness. Concerning the false concepts entertained by the Jews, and to some extent by the disciples even after the resurrection, about the nature of the Messianic kingdom, see on ch. 24:19. Judas had grasped for himself one place of honor, on Jesus’ left, and John was on His right (DA 644).

The greatest. For comment see on Matt. 18:1–10; Matt. 20:25, 26. The disciples were thinking of their rank in the kingdom they thought Christ was about to establish on earth.

25. Exercise lordship. See on Matt. 20:25, 26.

Benefactors. Literally, “doers of good.”

26. He that is greatest. See on Matt. 20:26.

The younger. In Oriental home life the younger brothers are accustomed to defer to their older brothers. Thus Christ said, in other words, Let the “greatest” take a position of submission.

Chief. Or, “leader.”

27. As he that serveth. Jesus points to His own selfless example of service for others. The same spirit that moved Christ to minister to the physical and spiritual needs of mankind should motivate the lives of all who would be His disciples.

28. Continued. These words convey the idea of persistent and consistent loyalty. In spite of their obvious imperfections the disciples had, on the whole, been loyal in their devotion to Christ.

Temptations. Or, “trials” (see on Matt. 6:13).

29. I appoint unto you. This was to be the reward for their loyalty (see Rev. 3:21; 22:12; cf. Luke 12:32; 2 Tim. 2:12; see on Luke 19:17).

30. Eat and drink. For comment see on Matt. 8:11; Luke 14:15; cf. Matt. 19:28.

Sit on thrones. See on Matt. 19:28.

31. Simon, Simon. [A Warning to Peter and the Ten, Luke 22:31–38=Matt. 26:31–35=Mark 14:27–31. Cf. on John 13:36–38. Major comment: Matthew.] Important textual evidence may be cited (cf. p. 146) for the omission of the words, “and the Lord said.” The repetition of “Simon” lends emphasis to what Jesus is about to say.

Satan hath desired. He already had Judas (see Job 1:12; 2:6).

You. Plural in the Greek text. Jesus is addressing Peter, but His words are for all the disciples.

32. I have prayed. What a comfort to know that the Master takes so personal an interest in the problems and temptations of us as individuals! Not long after this conversation Jesus lifted His voice to the Father in prayer. His disciples—all of them—were the burden of that prayer (see John 17:2, 9, 15, 17).

Thee. In contrast with the word “you” (see on v. 31), the word “thee” is in the singular, so emphasizing the personal nature of Jesus’ interest in each of His followers—here, in Peter particularly.

Fail. Gr. ekleipoµ, “to leave out,” or “to fail,” which expresses the idea of failing completely. Our English word “eclipse” is from ekleipoµ.

Converted. Gr. epistrephoµ, “to turn,” or “to return,” hence, “to reform.” Jesus implies that Peter will, indeed, fall away. But that is not the end of the story, for he will “turn again.” The bitter experience through which Peter was about to pass, as a result of denying his Lord, wrought in him a transformation clearly evident to his fellow disciples (see DA 713, 812).

Strengthen thy brethren. Peter’s boldness for truth testifies to the thoroughness of his conversion and also to the way in which his ministry proved of strength and courage to the believers in and about Jerusalem (see Acts 2:14; 3:12–15; 4:8–13; 5:29–33; etc.).

33. Ready to go. See on Matt. 26:33, 35.

34. Peter. Jesus here addresses Peter by the name He Himself had given (see on John 1:42).

35. When I sent you. Jesus reminds the Twelve of the time He had sent them forth two by two, through the towns of Galilee (see on Matt. 10:1, 5, 9, 10).

Lacked ye? The Greek form of the question implies that Jesus expected a negative answer. The disciples had been cordially received, for the most part at least. At the time of the evangelistic tour here referred to Jesus was at the height of His popularity in Galilee, and people were only too glad to receive His representatives.

36. But now. The situation has changed. The period of popularity in Galilee had ended a year before (see on John 6:66). Henceforth as the disciples proclaimed the gospel they would encounter suspicion and enmity. They could not expect the gracious and generous hospitality they had formerly enjoyed. Persecution would often prove to be their lot (see on Matt. 10:16–28; John 16:33).

Sword. Gr. machaira, usually meaning a short Roman sword (see on ch. 2:35). Besides its usual meaning, machaira is used in the LXX to translate the Heb. maХakeleth, “a slaughtering knife,” from the word maХakal, “food.” Perhaps here the latter meaning, “slaughtering knife,” is meant.

Garment. Gr. himation, the “mantle,” or outer garment (see on Matt. 5:40).

Buy one. The apparently figurative language Jesus here uses has often been misunderstood. As the disciples went forth into a hostile world they often found themselves in circumstances in which, from a human viewpoint, weapons would have been most useful. But the entire account of the book of Acts records no instance in which any of the apostles used, or even carried, a weapon. We may be sure that had Christ intended them to do so, they would have. An hour or two later this very night, when Peter essayed to use a sword (see on Matt. 26:51–53), Jesus rebuked his action and made it clear that the Christian, like his Master, is not to rely on weapons for protection. The Christian is not to repel force with force (see on Matt. 5:39).

We do not defend the life-giving gospel by killing men for whom Christ died. The supreme evidence of Christian love is willingness to die for others (see John 15:13). The desire or intent to take the lives of those who may disagree with us is evidence of the spirit of Satan, who was “a murderer from the beginning” (John 8:44). Persecution is ever the work of the devil, and is perpetrated by men who have surrendered themselves to his control. The only weapon the Christian may feel free to use in his defense of the faith is the “sword of the Spirit, which is the word of God” (Eph. 6:17; see Heb. 4:12; see on Matt. 26:52). Thus, in view of Christ’s own teachings and of the NT record of apostolic methods of advancing the gospel, we conclude that Christ here speaks figuratively, warning the disciples of the persecution they and their converts were to suffer, not of the literal use of weapons of any kind.

37. Transgressors. Gr. anomoi, “transgressors,” literally, “lawless ones.” See Isa. 53:12, which Jesus here quotes.

Have an end. That is, they are fulfilled.

38. Here are two swords. The disciples evidently misunderstood Jesus and proceeded to take literally what He had said about providing swords. The stern rebuke administered to Peter an hour or more later (see on Matt. 26:51, 52), is clear evidence that Jesus did not intend His words to be taken literally.

It is enough. It is not clear whether Jesus here refers to the two swords Peter has just called attention to, or whether He refers to the discussion as a whole. Jesus here probably dismisses the subject, as this was no time to be arguing this particular point. More important matters were at hand. Perhaps Jesus meant, “enough of this [discussion].”

39. As he was wont. [Retirement to Gethsemane, Luke 22:39=Matt. 26:30=Mark 14:26. Major comment: Matthew.] Literally, “according to the custom [of Him].”

40. Pray. [Gethsemane, Luke 22:40–53=Matt. 26:36–56=Mark 14:32–52=John 18:1–12. Major comment: Matthew.]

Enter not into temptation. For comment see on Matt. 6:13; 26:41.

41. A stone’s cast. Or, “a stone’s throw.” Only Luke notes this detail.

43. An angel. This was Gabriel, who ministered personally to Christ upon repeated occasions (see on ch. 1:19). Compare Jesus’ experience at the close of His encounter with Satan in the wilderness (see on Matt. 4:11).

Strengthening him. After His third season of prayer, and having made the great decision to go all the way to the cross, “Jesus fell dying to the ground from which He had partially risen,” having “tasted the sufferings of death for every man” (DA 693, 694). The mighty angel came to impart strength to Him for the hours of suffering that lay between Him and the cross, and when He had been strengthened, “He came forth calm and serene,” with “no traces of His recent agony” visible upon His face (DA 694). It was thus He met the mob that had come forth to seize Him.

44. Agony. For the nature of this agony see on Matt. 26:38.

Drops. Gr. thromboi, “thick drops,” or “clots.” For references to historical instances of persons whose pores have exuded a bloody sweat see International Critical Commentary, on Luke 22:44.

Though important textual evidence may be cited (cf. p. 146) for omitting vs. 43, 44, the weight of evidence favors retaining them.

48. Son of man. See on Matt. 1:1; Mark 2:10.

51. Suffer ye thus far. It is not clear from Luke whether Jesus addresses these words to the disciples, instructing them to let events take their course, or commanding them to cease acting with force and violence (see v. 50), or whether He calls upon those who have come to arrest Him to permit the healing of Malchus’ ear. According to DA 696, He spoke to the Roman soldiers, who were holding Him securely.

Touched his ear. This was the second evidence of divinity provided those who had come to arrest Jesus, the first being the appearance of angelic glory (see on John 18:6). Had Peter’s rash act not been promptly remedied, it might have been presented before the Sanhedrin and before Pilate as evidence that Jesus and His disciples were dangerous men and a threat to the nation. As it was, the authorities made no mention of the incident at the trial because they would have had to admit that a miracle of healing had been performed.

52. Captains. See on v. 4.

53. Your hour. That is, the “hour” in which they were permitted to do what they would with Jesus. To evil men and angels it seemed that now, at long last, Jesus was in their clutches.

Darkness. It was night, a time appropriate to their sinister designs, a fit season for them to carry forward their work. But the spiritual darkness that shrouded their hearts was greater than the darkness of the night. Unrestrained, these evil men carried out the will of demons and gave unbridled rein to the hatred that was in their hearts.

54. Then took they him. [Night Trial Before the Sanhedrin, Luke 22:54–65=Matt. 26:57–75=Mark 14:53–72=John 18:25–27. Major comment: Matthew.] It should be noted that Luke gives the trial and Peter’s denial in strict chronological order (cf. p. 192).

55. Hall. Gr. auleµ, “courtyard” (see on Matt. 26:58).

56. By the fire. Literally, “toward the light,” that is, the light of the fire (see DA 710).

59. Confidently affirmed. That is, he kept affirming or insisting strongly.

61. The Lord turned. Only Luke records this pathetic incident.

65. Many other things. The incidents mentioned are only illustrative of many more things Jesus suffered at the hands of the authorities and the mob (see on John 21:25).

66. As soon as it was day. [Day Trial Before the Sanhedrin, Luke 22:66–71=Matt. 27:1=Mark 15:1. Major comment: Luke. See Betrayal, Trial and Crucifixion of Jesus; Passion Week] The night trial before selected members of the Sanhedrin (see on Matt. 26:57–75), held in the home of the high priest, was not an official session, in spite of the fact that testimony was heard and a decision rendered. It was necessary to issue a formal call for a meeting of the Sanhedrin as soon as the sun rose, about 5:30 a.m. at that time of year in the latitude of Jerusalem. Hence, the essential features of the night trial had to be repeated. The day trial, therefore, resembles, in its main features, the night trial. That the night session was a meeting of the Sanhedrin is indicated in the statement that “as soon as it was day, the Sanhedrin again assembled” (DA 714).

Chief priests. See on Matt. 2:4; 26:3.

Scribes. See p. 55.

Led him. That is, from the guardroom at the palace of the high priest to the council chamber of the Sanhedrin.

Council. Gr. sunedrion, literally, “a sitting together”; hence, “an assembly.” In a special sense “the”sunedrion was the Sanhedrin. The term is undoubtedly used here in a technical sense to refer to the Great Sanhedrin in Jerusalem (see p. 67).

67. Art thou the Christ? The night session had already considered the reply Christ gave to this question as an adequate reason for condemning Him to death (see on Matt. 26:63–66). The question was repeated for all to hear. Many members of the Sanhedrin were now present who had not been present at the night session (see DA 714), though Nicodemus and Joseph of Arimathaea had not been summoned (DA 539, 699).

If I tell you. Jesus had already told them once, an hour or more earlier (see on Matt. 26:64).

68. If I also ask you. That is, to discuss the question in a reasonable way, to ascertain the facts. They were not interested in the facts in the case and would refuse to examine the evidence. Jesus had discussed the evidences of His Messiahship, probably in this very hall, two years before (see on John 5:17–47, esp. vs. 31–39).

Nor let me go. They were determined not to release Jesus, however convincing the evidence in His favor might be (see on Matt. 26:59).

69. Hereafter. That is, at His second coming (see Rev. 1:7).

Son of man. See on Matt. 1:1; Mark 2:10; see Additional Note on John 1.

Right hand. For comment see on Matt. 26:64.

70. Ye say that I am. Jesus acknowledges the truth of their statement. This is simply an idiomatic way of saying “Yes” (see Mark 14:62; Matt. 26:64). The “Son of man” is “the Christ” (Luke 22:67). See on Matt. 1:1; Mark 2:10.

71. What need we? See on Matt. 26:65, 66. This was Jesus’ third condemnation at the hands of the Jewish leaders, and the third scene of abuse and mockery followed hard upon it (DA 714). Except for the restraining presence of the Roman soldiers, Jesus would doubtless have been murdered by the mob in the very presence of the Sanhedrin.

Had Jesus not been what He claimed to be, the Jewish leaders would have been absolutely right. But because He was all He claimed to be, they were eternally and irretrievably wrong.

Ellen G. White comments

1–5DA 645

7–18DA 642–651

14–23DA 652–661

15–18DA 643

19 DA 653

24 DA 643; GC 348

26, 27 Ed 268

27 Ed 103

30 GC 427

31 4T 246

31, 32 DA 713, 812; EW 166; MB 119; ML 94; PK 175; 4T 529

31–34Ed 89

32 AA 63, 515; COL 156; CT 255; Ev 345; EW 170; 1T 379, 469; 2T 317; 3T 560; 5T 570

35 DA 273; GW 114; MH 480

39–53DA 685–697

40 DA 690

41 GW 178; PK 48

42 CH 375; EW 167; MH 230

43 DA 693, 694; 2T 206; 4T 542

43, 44 EW 167; 1T 240

44 DA 689, 694, 734, 759; EW 49; 1T 158; 2T 203, 204; 4T 82, 534

48 DA 696; GC 263

50–51DA 696

53 DA 697

54–71DA 698–715

57 DA 711

58–623T 416

61 EW 169, 194

61, 62 COL 154; Ed 89

62 4T 488

64 EW 170

67–71DA 714