22:36 But now. When Christ sent them out before, He had sovereignly arranged for their needs to be met. Henceforth they were to use normal means to provide for their own support and protection. The money bag, knapsack, and sword were figurative expressions for such means (the sword being emblematic of protection, not aggression). But they mistakenly took His words literally (v. 38).
22:37 Quoted from Is. 53:12.
22:38 two swords. These were short, dagger-like instruments—more like knives than swords. There was nothing unusual about the carrying of such weapons in that culture. They had many practical uses besides violence against other people. “It is enough.” I.e., enough of such talk (cf. v. 51).
22:39 Mount of Olives. See notes on 19:29; Matt. 24:3. His disciples also followed Him. Matthew 26:36, 37 and Mark 14:32, 33 give more details. He left most of the disciples at the entrance to Gethsemane, and took Peter, James, and John inside with Him to pray.
22:40 the place. Gethsemane. See notes on Matt. 26:36; Mark 14:32. Pray. He had already warned them—and Peter in particular—that an egregious trial was imminent (v. 31). Sadly, that warning, as well as His imploring them to pray, went unheeded.
22:41 about a stone’s throw. I.e., within earshot. His prayer was partly for their benefit (cf. John 11:41, 42).
22:42 this cup. I.e., the cup of divine wrath (cf. Is. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21, 22; Ezek. 23:31–34; Hab. 2:16). not My will. Cf. Matt. 26:39; John 4:34; 5:30; 6:38; 8:29. This does not imply that there was any conflict between the will of the Father and the will of the Son. It was a perfectly normal expression of His humanity that He shrank from the cup of divine wrath (see note on Matt. 26:39). But even though the cup was abhorrent to Him, He willingly took it, because it was the will of the Father. In this prayer He was consciously, deliberately, and voluntarily subjugating all His human desires to the Father’s perfect will. Thus there was neither conflict between Father and Son, nor between the deity of Christ and His human desires.
22:43, 44 The facts in these verses are related only by Luke, the physician.
22:44 like great drops of blood. This suggests a dangerous condition known as hematidrosis, the effusion of blood in one’s perspiration. It can be caused by extreme anguish or physical strain. Subcutaneous capillaries dilate and burst, mingling blood with sweat. Christ Himself stated that His distress had brought Him to the threshold of death (see notes on Matt. 26:38; Mark 14:34; cf. Heb. 12:3, 4).
22:45 sleeping from sorrow. Cf. 9:32. The emotional strain was wearing on the disciples as well as Christ. Their response, however, was to capitulate to fleshly cravings. Thus they gratified their immediate desire for sleep, rather than staying awake to pray for strength, as Christ had commanded them (v. 40). All the reasons for their subsequent failure are found in their behavior in the garden.
22:46 Rise and pray. A tender appeal to the disciples, who in their weakness were disobeying Him at a critical moment. He may have been summoning them to a standing posture, to help overcome their drowsiness. Matthew 26:43 and Mark 14:40 reveal that He again found them sleeping at least one more time.
22:47 a multitude. These were heavily armed representatives of the Sanhedrin (Matt. 26:47; Mark 14:43), accompanied by a Roman cohort with lanterns, torches, and weapons (John 18:3). kiss. A typical greeting, but this was the prearranged signal by which Judas would identify Christ for the soldiers (cf. Matt. 26:48, 49; see note on Mark 14:44).
22:50 cut off his right ear. All 4 gospels record this incident. Only John reveals that the swordsman was Peter and the victim was named Malchus (John 18:10). And only Luke, the physician, records the subsequent healing (v. 51).
22:51 “Permit even this.” I.e., the betrayal and arrest (cf. John 18:11). All was proceeding according to the divine timetable (see note on v. 22). touched his ear and healed him. This is the only instance in all of Scripture where Christ healed a flesh wound. The miracle is also unique in that Christ healed an enemy, unasked, and without any evidence of faith in the recipient. It is also remarkable that such a dramatic miracle had no effect whatsoever on the hearts of those men. Neither had the explosive power of Jesus’ words, which knocked them to the ground (John 18:6). They carried on with the arrest as if nothing peculiar had happened (v. 54).
22:53 this is your hour. I.e., nighttime, the hour of darkness. They had not the courage to confront Him in the presence of the crowds at the temple, where He had openly taught each day. Their skulking tactics betrayed the truth about their hearts. Nighttime was a fitting hour for the servants of the power of darkness (Satan) to be afoot (cf. John 3:20, 21; Eph. 5:8, 12–15; 1 Thess. 5:5–7).
22:54 the high priest’s house. I.e., Caiaphas’ house. See note on Matt 26:57. Peter followed at a distance. All 4 gospels record this fact. John indicates that another disciple—presumably himself—also followed (John 18:15).
22:56 a certain servant girl. All 4 gospels mention her. She appears to have been the doorkeeper of Annas’ house (cf. Matt. 26:69; Mark 14:66; John 18:17).
22:57 But he denied Him. John 18:13–18 says this first denial took place while Jesus was being examined by Annas, father-in-law to Caiaphas (see note on 3:2). Both accounts mention a fire in the courtyard (v. 55; John 18:18) so it may be that the houses of Annas and Caiaphas shared a common courtyard. Only John mentions the examination by Annas, so the other gospels describe Peter’s 3-fold denial as an incident that took place in the porch and courtyard of Caiaphas’ house.
22:58 another saw him. “Another” is a masculine pronoun in the Gr., indicating a man. Mark 14:69 says this second challenge to Peter came from the same servant girl who first recognized him (v. 56). The supposed discrepancy is easily reconciled when it is remembered that Peter was among several bystanders, and many of them questioned him at once (Matt. 26:73). He responded with his second denial.
22:59 he is a Galilean. They knew because of his accent (Matt. 26:73).
22:61 the Lord turned and looked at Peter. Luke alone records that Jesus made eye contact with Peter. The verb used suggests an intent, fixed look. The fact that He could see Peter suggests that the men holding Jesus had already brought Him into the courtyard to beat Him (v. 63). Peter remembered. See note on Matt. 26:75.
22:63 mocked Him and beat Him. Luke includes no details about Caiaphas’ first interrogation of Jesus, recorded in Matt. 26:59–68; Mark 14:55–65. The beating described here evidently took place after that first examination, before the Sanhedrin could assemble for its official hearing (v. 66).
22:66 As soon as it was day. Criminal trials were not deemed legal if held at night, so the Sanhedrin dutifully waited until daybreak to render the verdict they had already agreed on anyway (cf. Matt. 26:66; Mark 14:64).
22:67 If You are the Christ. The Sanhedrin subjected Him to the same set of questions He had been asked in the nighttime trial, and the answers He gave were substantially the same (cf. vv. 67–71; Matt. 26:63–66; Mark 14:61–64).
Luke 23
23:1 the whole multitude of them. I.e., the entire Sanhedrin, some 70 men. At least one member of the council, Joseph of Arimathea, dissented from the decision to condemn Christ (vv. 50–52). led Him to Pilate. See note on Matt. 27:2.
23:2 forbidding to pay taxes to Caesar. This was a deliberate lie. Members of the Sanhedrin had publicly questioned Jesus on this very issue (hoping to discredit Him before the Jews), and He expressly upheld Caesar’s right to demand taxes (20:20–25). saying that He…is Christ, a King. This was innuendo, implying that He was seditious against Rome—another untrue charge.
23:3 “It is as you say.” John 18:33–37 gives a fuller account of Jesus’ reply to this question.
23:4 no fault. Despite the Jewish leaders’ desperate attempts to accuse Him, Pilate was satisfied that Jesus was no insurrectionist, but the ferocity of the people made him afraid to exonerate Jesus. He was relieved to hear that Jesus was a Galilean, because that gave him an excuse to send Him to Herod (vv. 5, 6).
23:7 Herod’s jurisdictio
n. See note on 13:31. sent Him to Herod. Herod had come to Jerusalem for the feasts, and Pilate seized the opportunity to free himself from a political dilemma by sending Jesus to his rival. See note on v. 12.
23:8 desired…to see Him. Herod’s interest in Christ was fueled by the fact that Christ reminded him of his late nemesis, John the Baptist (cf. 9:7–9). At one time Herod had apparently threatened to kill Jesus (13:31–33), but with Christ in Judea rather than Galilee and Perea (where Herod ruled), the king’s concern seems to have been nothing more than an eager curiosity.
23:9 answered him nothing. It is significant that in all Jesus’ various interrogations, Herod was the only one to whom He refused to speak. Cf. Matt. 7:6. Herod had summarily rejected the truth when he heard it from John the Baptist, so it would have been pointless for Jesus to answer him. Cf. Is. 53:7; Pss. 38:13, 14; 39:1, 2, 9; 1 Pet. 2:23.
23:11 men of war. I.e., his security force. treated Him with contempt. Herod made Christ and the charges against Him as an occasion for a joke for Pilate’s amusement (v. 12). a gorgeous robe. Probably not the same robe mentioned in Matt. 27:28, which was a military cloak. This was an elegant king’s garment, probably one that Herod was prepared to discard.
23:12 friends. Based on their common unjust and cowardly treatment of Jesus.
23:13 called together. Pilate intended to declare Christ not guilty (v. 14), and it was his intention to make the verdict as public as possible. He undoubtedly expected that it would put an end to the whole matter.
23:14, 15 Pilate and Herod concurred in the verdict (cf. 1 Tim. 6:13).
23:16 I will…chastise Him. Cf. v. 22. Though Pilate found Him innocent of any wrongdoing, he was prepared to scourge Him merely to pacify the Jews. But even that punishment, severe as it was (see note on Matt. 27:26), could not quench their thirst for His blood.
23:17 it was necessary. I.e., because it was a longstanding Jewish custom (John 18:39), traditionally honored by the Romans.
23:18 Barabbas. See note on Mark 15:7.
23:21 Crucify Him. Crucifixion was the most painful and disgraceful form of execution the Romans employed. See note on Matt. 27:31.
23:22 the third time. Pilate repeatedly gave powerful testimony to the innocence of Christ (vv. 4, 14, 15). In doing so, he not only condemned the Jews, who demanded Jesus’ death, but also himself, because he handed the Savior over without cause.
23:24 Pilate gave sentence. Pilate’s response reveals his lack of principle. His desire to please the Jews for political reasons (to save himself from Rome’s displeasure) ultimately overcame his desire to set Jesus free (cf. v. 20). John 18:39—19:16 gives a much more detailed account of Pilate’s decision to hand Jesus over.
23:26 Simon a Cyrenian. All 3 synoptic gospels mention Simon. See notes on Matt. 27:32; Mark 15:21.
23:28 Daughters of Jerusalem. There is nothing to suggest that these women were Christ’s disciples. They may have been professional mourners, obligatory at Jewish funerals (see note on Matt. 9:23), and probably present at high-profile executions as well. weep for yourselves. Christ’s reply to them was a prophetic warning. Only Luke recorded this incident.
23:29 Blessed are the barren. I.e., a time is coming when those who have no children to mourn will be considered blessed.
23:30 to say. Quoted from Hos. 10:8. Cf. Rev. 6:16, 17; 9:6.
23:31 green wood…dry. This was probably a common proverb. Jesus’ meaning seems to be this: If the Romans would perpetrate such atrocities on Jesus (the “green wood”—young, strong, and a source of life), what would they do to the Jewish nation (the “dry wood”—old, barren, and ripe for judgment)?
23:32 two others, criminals. See notes on Matt. 27:38; Mark 15:27.
23:33 Calvary. The Latin equivalent of Golgotha. See notes on Matt. 27:33; Mark 15:22. crucified. See note on Matt. 27:31.
23:34 forgive them. I.e., His tormentors, both Jews and Romans (cf. Acts 7:60). Some of the fruit of this prayer can be in the salvation of thousands of people in Jerusalem at Pentecost (Acts 2:41). they do not know what they do. I.e., they were not aware of the full scope of their wickedness. They did not recognize Him as the true Messiah (Acts 13:27, 28). They were blind to the light of divine truth, “For if they had understood it, they would not have crucified the Lord of glory” (1 Cor. 2:8). Still, their ignorance certainly did not mean that they deserved forgiveness; rather, their spiritual blindness itself was a manifestation of their guilt (John 3:19). But Christ’s prayer while they were in the very act of mocking Him is an expression of the boundless compassion of divine grace. cast lots. See notes on Matt. 27:35; Mark 15:24.
23:35 sneered. Cf. Ps. 22:6, 7, 16–18.
Luke 22
22:36 sour wine. Cf. Ps. 69:21; see note on Matt. 27:34.
Luke 23
23:38 an inscription. All 4 gospel writers mentioned the inscription, but each reported a slightly different variation. Both Luke and John (19:20) said that the inscription was written in Greek, Latin, and Hebrew, so the varying reports in the gospels may simply reflect variant ways the inscription was translated on the placard itself. It is even more likely that all 4 evangelists simply reported the substance of the inscription elliptically, with each one omitting different parts of the full inscription. All 4 concurred with Mark that the inscription said THE KING OF THE JEWS (Matt. 27:37; Mark 15:26; John 19:19). Luke added “THIS IS” at the beginning, and Matthew started with “THIS IS JESUS.” John’s version began, “JESUS OF NAZARETH.” Putting them all together, the full inscription would read “THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS.”
23:39 one of the criminals. Matthew 27:44 and Mark 15:32 report that both criminals were mocking Christ along with the crowd. As the hours wore on, however, this criminal’s conscience was smitten, and he repented. When the impenitent thief resumed his mocking (v. 39), this thief rebuked him and refused to participate again.
23:41 this Man has done nothing wrong. Cf. vv. 4, 15, 22. Even the thief testified of His innocence.
23:42 Lord, remember me. The penitent thief’s prayer reflected his belief that the soul lives on after death; that Christ had a right to rule over a kingdom of the souls of men; and that He would soon enter that kingdom despite His impending death. His request to be remembered was a plea for mercy, which also reveals that the thief understood he had no hope but divine grace, and that the dispensing of that grace lay in Jesus’ power. All of this demonstrates true faith on the part of the dying thief, and Christ graciously affirmed the man’s salvation (v. 43).
23:43 Paradise. The only other places this word is used in the NT are 2 Cor. 12:4 and Rev. 2:7. The word suggests a garden (it is the word used of Eden in the LXX), but in all 3 NT uses it speaks of heaven.
23:44 sixth hour…until the ninth hour. From noon to 3:00 p.m. Luke was using the Jewish method of reckoning time. See notes on Matt. 27:45; Mark 15:25. darkness. See note on Mark 15:33. This could not have been caused by an eclipse, because the Jews used a lunar calendar, and Passover always fell on the full moon, making a solar eclipse out of the question. This was a supernatural darkness.
23:45 the veil. See note on Matt. 27:51.
23:46 into Your hands. This quotes Ps. 31:5, and the manner of His death accords with John 10:18. Normally victims of crucifixion died much slower deaths. He, being in control, simply yielded up His soul (John 10:18; 19:30), committing it to God. Thus He “offered Himself without spot to God” (Heb. 9:14).
23:47 the centurion. See note on Matt. 27:54. a righteous Man. Matthew 27:54 and Mark 15:39 say the centurion stated, “This [man] was the Son of God.” Luke may be giving an equivalent expression; or, more likely, the centurion said both things.
23:48 beat their breasts. Luke alone records this expression of remorse and anguish (cf. 18:13).
23:49 the women…from Galilee. Matthew 27:56 and Mark 15:40, 41 (see notes there) report that this included Mary Magdalene (see note on 8:2); Mary, mother of James (the less) and Joses; Salome, mother of James and John, and many others.
The same women were present at His burial (v. 55; Matt. 27:61; Mark 15:47) and His resurrection (24:1; Matt. 28:1; Mark 16:1)—so they were eyewitnesses to all the crucial events of the gospel (cf. 1 Cor. 15:3, 4).
23:50 Joseph. See notes on Matt. 27:57; Mark 15:43; John 19:38. All 4 evangelists mentioned him; Mark and Luke identified him as a member of the Sanhedrin; only Luke noted that he dissented from the council’s verdict against Jesus (v. 51).
23:51 waiting for the kingdom of God. I.e., he believed Jesus’ claims. John 19:38 refers to him as a secret disciple.
23:53 a tomb…hewn out of the rock. Joseph, a wealthy man, undoubtedly had the tomb built for his own family. It had remained unused. Christ’s burial there was a wonderful fulfillment of Is. 53:9.
23:54 the Preparation. I.e., Friday, the day before the Sabbath.
23:55 observed…how His body was laid. According to John 19:39, Nicodemus brought a hundred pounds of spices and aloes (probably obtained while Joseph was negotiating with Pilate for Jesus’ body), and he and Joseph wrapped the body with linen and the spices. These women, from Galilee, were probably unfamiliar with Joseph and Nicodemus, who were Judeans. After all, both men were associated with the Jewish leaders who orchestrated the conspiracy against Jesus (v. 50; John 3:1). So the women were determined to prepare Jesus’ body for burial themselves. So they returned (i.e., went to their homes) to prepare their own spices and perfumes (v. 56). They had to have Jesus’ body placed in the tomb before sunset, when the Sabbath began, so they were not able to finish preparing the body. Mark 16:1 says they purchased more spices “when the Sabbath was past,” i.e., after sundown Saturday. Then they returned Sunday morning with the spices (24:1), expecting to finish the task that had been interrupted by the Sabbath.
Luke 24
24:1 bringing the spices. See note on 23:55. The women were not expecting to find Jesus risen from the dead; their only plan was to finish anointing His body for burial. See note on Mark 16:1.
The MacArthur Study Bible, NKJV Page 510