In chapter 22 commence the details of the end of our Lord's life. The chief
priests, fearing the people, seek how they may kill Him. Judas, under the
influence of Satan, offers himself as an instrument, that they might take
Him in the absence of the multitude. The day of Passover comes, and the
Lord pursues that which belonged to His work of love in these immediate
circumstances. I will notice the points that appertain to the character of
this Gospel, the change that took place in immediate and direct connection
with the Lord's death. Thus He desired to eat this last Passover with His
disciples, because He would eat thereof no more until it was fulfilled in
the kingdom of God, that is, by His death. He drinks wine no more until the
kingdom of God shall come. He does not say, until He shall drink it new in
the kingdom of His Father, but only that He will not drink it tillthe
kingdom shall come: just as the times of the Gentiles are in view as a
present thing, so here Christianity, the kingdom as it is now, not the
millennium. Observe also what a touching expression of love we have here:
His heart needed this last testimony of affection before leaving them.
The new covenant is founded on the blood here drunk in figure. The old was
done away. Blood was required to establish the new. At the same time the
covenant itself was not established; but everything was done on God's part.
The blood was not shed to give force to a covenant of judgment like the
first; it was shed for those who received Jesus, while waiting for the time
when the covenant itself should be established with Israel in grace.
The disciples, believing the words of Christ, do not themselves know, and
they ask one another, which of them it could be that should betray Him, a
striking expression of faith in all he uttered-for none, save Judas, had a
bad conscience-and marked their innocence. And at the same time, thinking
of the kingdom in a carnal way, they dispute for the first place in it; and
this, in the presence of the cross, at the table where the Lord was giving
them the last pledges of His love. Truth of heart there was, but what a
heart to have truth in! As for Himself, He had taken the lowest place, and
that-as the most excellent for love-was His alone. They had to follow Him
as closely as they could. His grace recognises their having done so, as if
He were their debtor for their care during His time of sorrow on earth. He
remembered it. In the day of His kingdom they should have twelve thrones,
as heads of Israel, among whom they had followed Him.
But now it was a question of passing through death; and, having followed
Him thus far, what an opportunity for the enemy to sift them since they
could no longer follow Him as men living on the earth! All that belonged to
a living Messiah was completely overthrown, and death was there. Who could
pass through it? Satan would profit by this, and desired to have them that
he might sift them. Jesus does not seek to spare His disciples this
sifting. It was not possible, for He must pass through death, and their
hope was in Him. They cannot escape it: the flesh must be put to the test
of death. But He prays for them, that the faith of the one, whom He
especially names, may not fail. Simon, ardent in the flesh, was exposed
more than all to the danger into which a false confidence in the flesh
might lead him, but in which it could not sustain him. Being however the
object of this grace on the Lord's part, his fall would be the means of his
strength Knowing what the flesh was, and also the perfection of grace; he
would be able to strengthen his brethren. Peter asserts that he could do
anything-the very things he should entirely fail in. The Lord briefly warns
him of what he would really do.
Jesus then takes occasion to forewarn them that all was about to change.
During His presence here below, the true Messiah, Emmanuel, He had
sheltered them from all difficulties; when He sent them throughout Israel,
they had lacked nothing. But now (for the kingdom was not yet coming in
power) they would be, like Himself, exposed to contempt and violence.
Humanly speaking, they would have to take care of themselves. Peter, ever
forward, taking the words of Christ literally, was permitted to lay bare
his thoughts by exhibiting two swords. The Lord stops him by a word that
shewed him it was of no use to go farther. They were not capable of it at
that time. As to Himself, He pursues with perfect tranquillity His daily
Pressed in spirit by that which was coming, He exhorts His disciples to
pray, that they enter not into temptation; that is to say, that when the
time came that they should be put to the test, walking with God, it should
be for them obedience to God, and not a means of departure from Him. There
are such moments, if God permits them to come, in which everything is put
to the proof by the enemy's power.
The Lord's dependence as man is then displayed in the most striking manner.
The whole scene of Gethsemane and the cross, in Luke, is the perfect
dependent man. He prays: He submits to His Father's will. An angel
strengthens Him: this was their service to the Son of man.
[see note #41]
Afterwards, in deep conflict, He prays more earnestly: dependent man, He is
perfect in His dependence. The deepness of the conflict deepens His
intercourse with His Father. The disciples were overwhelmed by the shadow
only of that which caused Jesus to pray. They take refuge in the
forgetfulness of sleep. The Lord, with the patience of grace, repeats His
warning, and the multitude arrive. Peter, confident when warned, sleeping
at the approach of temptation when the Lord was praying, strikes when Jesus
allows Himself to be led as a sheep to the slaughter, and then alas! denies
when Jesus confesses the truth. But, submissive as the Lord was to His
Father's will, He plainly shews that His power had not departed from Him.
He heals the wound that Peter inflicted on the high priest's servant, and
then permits Himself to be led away, with the remark that it was their hour
and the power of darkness. Sad and terrible association!
In all this scene we behold the complete dependence of the man, the power
of death felt as a trial in all its force; but, apart from that which was
going on in His soul and before His Father, in which we see the reality of
these two things, there was the most perfect tranquillity, the most gentle
calmness towards men
[see note #42]
-grace that never belies itself. Thus, when Peter denied Him as He had
foretold, He looks upon him at the fitting moment. All the parade of His
iniquitous trial does not distract His thoughts, and Peter is broken down
by that look. When questioned, He has little to say. His hour was come
Subject to His Father's will, He accepted the cup from His hand. His judges
did but accomplish that will, and bring Him the cup. He makes no answer to
the question whether He is the Christ. It was no longer the time to do so.
They would not believe it-would not answer Him if He had put questions to
them that would have brought out the truth; neither would they have let Him
go. But He bears the plainest testimony to the place which, from that hour,
the Son of man took. This we have repeatedly seen in reading this Gospel.
He would sit on the right hand of the power of God. We see also it is the
place He takes at present.
[see note #43]
They immediately draw the right conclusion-"Thou art, then, the Son of
God?" He bears testimony to this truth, and all is ended; that is to say,
He waives the question, whether He was the Messiah-that was gone by for
Israel-He was going to suffer; He is the Son of man, but thenceforth only
as entering into glory; and He is the Son of God. It was all over with
Israel as to their responsibility; the heavenly glory of the Son of man,
the personal glory of the Son of God was about to shine forth; and Jesus
(chap. 23) is led away to the Gentiles, that all may be accomplished.