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The more particular and intimate Leavetaking of the Saviour with His Disciples at the Approach of the Final Conflict
1. The Last Conspiracy of His Enemies, assisted by Judas (Luk_22:1-6)
(Parallel to Mat_26:3-5; Matthew 14-16; Mar_14:1-2; Mar_14:10-11.)
As respects the form of the relation of the history of the Passion in Luke, he has on the one hand much in common with the other Evangelists, but on the other hand, also, not a little peculiar to himself. Like Matthew and Mark and John, he also, in this part of the history of the life of Jesus, is unquestionably most detailed, and while he, in the beginning of his gospel, upon the events of many years gives only a few lines, he enables us at the end of it to accompany our Lord almost step by step upon His way of sorrow. Like his predecessors, he also brings into a strong light, on the one hand, the innocence and greatness of our Lord over against His enemies, on the other hand, the adorable providence of God over against the free acts of men. In the choice of that which he relates or passes over, he agrees much more with Matthew and Mark than with John, who, in the history of the Passion also, has taken a way peculiarly his own. And yet we find in Luke by no means a spiritless repetition and supplementing of that which the first two Synoptics have already communicated, much as in many respects his narrative is undeniably inferior to the narratives of these. The sequence of the events is with him less chronologically exact, as Bynæus, De morte Jesu Christi, ii. pp. 12, 13, has remarked, comp. e.g., his account of the celebration in the passover-chamber with that of Matthew and Mark. How much less complete and well arranged is his narrative of the agony in Gethsemane than that of the others, and again how brief and general are his notices of that which took place in the judgment-house of Pilate! But, on the other hand, it is to no other than Luke that we owe a number of notices and intimations by which our historical knowledge of the last hours of our Lord is partly cleared up, partly enlarged. He alone gives the names of the disciples who prepared the Passover—Peter and John, Luk_22:8, and communicates to us, Luk_22:15, the affecting words with which our Lord opens the meal. Besides him, no one of the Synoptics mentions the disciples’ dispute as to rank, Luk_22:24 seq., which in all probability was the occasion for the foot-washing, as well as also the remarkable utterance, Luk_22:28-30. At the agony in Gethsemane he alone mentions the strengthening angel, as well as the sweat of blood, Luk_22:43-44; he has also, at the same time, in this preserved for us some remarkable words of our Lord. All the Evangelists relate the denial of Peter: Luke alone speaks, Luk_22:61, of the look of the Lord. All relate the night-session: Luke alone gives account of the official session of the Sanhedrim, in the morning, Luk_22:66-71, which is not to be confounded with the former. Without him we should have remained in ignorance of the first special accusation which the Jews had preferred to Pilate against Jesus, Luk_23:2, and also of what our Lord suffered before Herod, Luk_23:5-16; of His address to the weeping women, Luk_22:27-31; of His first word on the cross, Luk_22:34; of the absolution of the Penitent Thief, Luk_22:39-43; of the last exclamation of the Dying One, Luk_22:46; of the part taken by Joseph of Arimathæa in the Jewish senate, Luk_22:51, and many other minor traits besides. The special mention of the women who came into relation to the suffering Saviour is peculiar to Luke, Luk_23:27-31, and also Luk_22:55-56, as indeed even previously, Luk_8:2-3, he had given a special statement of the service rendered by the Galilean female friends. Taking all together, we see that Luke, in the history of the Passion also, does not at all belie his character as physician, as Hellenist, as Paulinist; and for the very freshness and originality of his delineation he deserves that we, even after that which has been related respecting the history of the Passion by Matthew and Mark, should devote to his narrative a particular investigation. As respects general topics which he has in common with the two before named, in particular all that is of a chronological, archæological, and topographical character, as, for instance, Passover and Gethsemane, Golgotha, &c., we must, as a rule, in order to avoid too great a prolixity, refer the reader to the admirable expositions of Lange in the Gospel of Matthew, at the passages in question.
Luk_22:1. Now … drew nigh.—In the beginning of the history of the Passion, Luke agrees most with Mark, although he is chronologically less exact. The decisive transition, in Mat_26:1, from the accomplished prophetical to the now beginning high-priestly work of the Lord, does not appear so conspicuously in Luke, although it is plain enough that he also now begins to give account of a new period.—The feast of unleavened bread, which is called the Passover.—An exact periphrastic designation of the approaching feast in its whole extent (not of the first evening alone), as was requisite for readers who were not acquainted from their own observation and experience with the Israelitish Passover.
Luk_22:2. Sought how they might kill Him.—Here, especially, Luke must be complemented from Mat_26:3-5. It appears, then, that we have not to understand an indefinite and planless æçôåῖí , but a definite assembling of a part of the Sanhedrim, apparently the first one, ad hoc, after that which is mentioned Joh_11:47-53. This gathering, held in the palace of the high-priest, had probably a more confidential character, and was, we may suppose, in chief part composed of those of like mind. The theme of their deliberation was in general ðῶò ἀíÝëùóéí áὐôüí . That their will is, at any cost, to remove Him out of the way, is already tacitly understood: but now they must yet further become agreed upon the manner in which to carry out their purpose, and that this costs deliberation as well as effort, Luke brings to view by: for they feared the people.—Comp. Mar_14:2; Mat_26:5. It is by no means their intention to remove our Lord out of the way, even before the feast (Neander), but they mean to let the time of the feast go by, in order immediately afterwards to seize the favorable opportunity. Yet unexpectedly the carrying out of the murderous plan is hastened, and the fulfilment of the prophecy of our Lord, Mat_26:1-2, prepared by the base offer of Judas.
Luk_22:3. Then entered Satan.—Not an expression for the completed, fully confirmed resolution of the traitor (De Wette), but for a preparatory influence of Satan upon him, whereby a later decisive possession (Joh_13:27) is by no means excluded. Not all at once does Satan possess himself of the soul of the unhappy traitor. Not till after several assaults does he fully succeed in this. His plan itself was devilish, but not less the carrying out. For more particular details upon this transaction, see Mat_26:14-16. The anointing at Bethany, which Matthew and Mark narrate previously, Luke passes over, because he had already, Luk_7:36-50, related something similar. Apparently the offer of Judas was made on Wednesday, after the Jewish council had separated on Tuesday evening with the preliminary conclusion, “Not on the feast.”
Of the number of the Twelve.—It is worthy of note that this particular circumstance is mentioned by all the Evangelists with so much emphasis. So much the more natural is the question how precisely one of the Twelve could have come to commit such a crime. That Judas was a man of peculiar talents, who, however, more than even the other disciples, had been filled with earthly-minded expectations, cannot be seriously doubted. Only he can become a devil, who has possessed the possibility of becoming an angel. In his expectations he now saw himself more and more deceived, when he became aware that our Lord did not at all make the desired use of the enthusiasm of the people; nay, that He suffered the Hosannas of the people to decline into a jubilee of children. This disappointed hope must have made him doubly receptive for the feeling of injured self-love, when he at Bethany was humbled before the eyes of all, and his covetousness unmasked. From a Nazarene, who would be no Messiah, who would be only a Rabbi, a Judas could naturally endure no hard words. Perhaps also the prediction of the óôáõñùèῆíáé , Mat_26:2, had given to his revengeful thoughts more form and fixedness, while his avarice had at the same time impelled him to indemnify himself by treachery for the damage which he believed himself to have suffered by Mary’s anointing. On the consequences of his act he appears in truth scarcely to have thought, but, like a drunken man, to have stumbled along on the dark way of destruction, until afterwards his eyes were opened in the most terrible manner upon his guilt. By no means is the opinion well grounded that he wished to constrain the Lord to free Himself by force or by a miracle from the hands of His enemies, and so to reveal His majesty. “What a common comedian nature he must needs have been to let his holy Master pass unharmed, as profitable capital, through a danger as through a speculation. According to this opinion Judas does not become better, but instead of a devilishly revengeful man, we gain only a rascally soul, of which it is inconceivable how Jesus could have chosen it among His disciples.” Ebrard. On the contrary, two of the Evangelists give us a very pregnant intimation that the treason towards Jesus, psychologically considered, cannot be fully comprehended unless we assume a direct Satanic influence, of course not without the guilt of the traitor, who had voluntarily and stubbornly opened his heart to this influence.
Luk_22:4. The captains.—These had a very important part in the matter, since they constituted the clerical police of the temple, who, in any case, would have to appoint and despatch the necessary force for the arrest of the Saviour. They were the subordinate executive board for discharging the commands of the high-priest, a Levitical corps of officers that stood under the command of a óôñáôçãüò , while by the name óôñáôçãïß commanders of the individual watches are denoted.
Luk_22:5. And they were glad.—Not only because there now opens to them the prospect of the fulfilment of their intended wishes, but also (Euthymius) because among Jesus’ disciples themselves a spirit of unfaithfulness and hatred begins to reveal itself. In this joy they assume the obligation ( óõíÝèåíôï ) of giving him money, and Judas, who concludes the bargain with them ( ἐîùìïëüãçóåí ), seeks now, on his side, without delay, a good opportunity therefor. Like Mark, Luke also speaks only of money in general, without a more precise statement of the sum, which is mentioned by Matthew alone. It is entirely without ground (De Wette, Strauss, Scholten) to consider the number of the thirty pieces of silver as the fruit of a construction of the history according to the prophecy of Zechariah, least of all if we assume that this sum was only intended for a preliminary payment, which subsequently, perhaps, if the plan should have been carried out successfully, was to be followed by a more considerable one.
Luk_22:6. Without attracting a multitude, Ü ̓ ôåñü ̓ ÷ëïõ , without having a popular tumult arise. The opposite, see in Act_24:18. The poetical word ἄôåñ used only here and in Luk_22:35. Without doubt, a quiet execution of the plan appears quite as desirable to Judas for himself, as the chief-priests consider it necessary in the general interest. Wickedness is always cowardly.
2. By the mention of the treachery of Judas the veil of the spiritual world is lifted, and the folly of those becomes manifest who will not believe in a personal influence of Satan. After the Evil One has vainly sought (Mat_4:1-11) to bring our Lord in person to apostatize, he now seeks to destroy His work, and to inflict upon Him through one of His own disciples a deadly wound. The manner in which he now possesses himself of Judas, after the latter had belonged for a while to the disciples of our Lord, serves as a new proof of the deeply earnest utterance, Luk_11:24-27. “Dicitur in reprobos intrare Satan, cum, reverso Dei metu, extincta rationis luce, pudore etiam excusso, sensus omnes occupat.” Calvin.
Starke:—Nova Bibl. Tub.:—One may from fear of men omit or postpone the sin, and yet have a plan of murder against Jesus in the heart.—Like and like join together.—Sin has its degrees.—Woe to covetous priests !—Cramer:—Unfaithfulness is widely extended upon earth, and a man’s foes are often they of his own house.—Quesnel:—He that has once made room for Satan in his heart is capable of the greatest sins.—He that loves sin easily finds opportunity to commit it.—Whoever sins presumptuously seeks opportunity thereto, but who out of weakness, is overcome by the opportunity.—To promise evil is a great sin, but to keep the evil promise is even greater.—Heubner:—Christ addresses Himself to bring Himself as a sacrifice, and His enemies to sacrifice Him to their hate.—Judas a type of those who value all religion, Christianity, and the virtue of men according to their profitableness.—Jesus, for Judas, had His price.—Interrogate thyself whether thou wouldst not have been ready, had enough been offered thee for it, to give up Jesus, therefore whether thy faith, thy virtue have a price for which it may be bought.—F. R. Arndt:—The sudden appearing of Judas in the great council: 1. His coming: 2. his going.—Tholuck:—The Passion-Week makes plain in Judas to what degree even the human heart is capable of being hardened that has already known the way of righteousness, 2Pe_2:2; 2Pe_2:21.