---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 312 of 769
url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 312. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2.

## 312. Luke · 46 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/#p-N

### Verse 61

[¶1] The Lord turned, and looked upon Peter - See the note on [Mat 26:75], where this delicate reproof is particularly noted.

### Verse 62

[¶3] And Peter went out - The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.

### Verse 63

[¶5] Mocked him, and smote him - This and the following verses are placed by Matthew and Mark before the relation of Peter's denial. For their explanation, see on [Mat 26:67], [Mat 26:68] (note).

### Verse 68

[¶7] And if I also ask you - Concerning the Christ, in case ye cannot give me such an answer as may prove I am not the Christ, ye will not let me go; for I know ye are determined to put me to death.

### Verse 69

[¶9] Hereafter - From this very time, απο του νυν. The kingdom of God is now going to be set up. See the note on [Mat 16:27], [Mat 16:28].

### Verse 70

[¶11] Art thou then the Son of God? - They all insisted on an answer to this question, and the high priest particularly put it to him, [Mat 26:63].

### Verse 71

[¶13] We ourselves have heard - We have heard him profess himself the Son of God; he is therefore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and condemn him to death. See the note on [Mat 26:66]. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him to death. His trial before Pilate is related in the subsequent chapter.

[¶14] On our Lord's agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood; and there have been many wild conjectures concerning it. Some think it was occasioned by "the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner." There is something very shocking in this supposition; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refutation of this opinion; for what sort of strength could an angel give Christ against God's indignation? Angelic strength could not enable him to bear either the sin of the world or God's wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the angel, who must have been sent from God, and sent in love too, is a full proof that God's wrath was not poured out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible; and that it was through this apparition that he began to be sore amazed, and very heavy, [Mar 14:33]; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the second Adam in a garden. St. Luke tells us, [Luk 4:13], that when the devil had finished all his temptations, he departed from him for a season: this season in the garden, probably, was the season, or fit opportunity, for him to return - the prince of this world came and found nothing in him, [Joh 14:30]. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor supposes, assume some horrible shape, in order to appal his mind, and shake his firmness; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see [Luk 22:31]; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, [2Cor 12:7]. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot's reasonings upon this very difficult subject.

[¶15] Others suppose that, while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a Vision of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits.

[¶16] What renders this circumstance more difficult is, that there is no mention of it in any of the other evangelists: and it is worthy of remark that, among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and fathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God, and that he was bearing in his body the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever well pleased.

[¶17] As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress: this circumstance is the most difficult in the whole relation; but, understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passions the whole account will appear plain and consistent.

### Introduction

[¶19] Christ is led to Pilate, and accused by the Jews, [Luk 23:1], [Luk 23:2]. Pilate examines, and pronounces him innocent, [Luk 23:3], [Luk 23:4]. The Jews virulently accuse him, [Luk 23:5]. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, [Luk 23:6-9]. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, [Luk 23:10], [Luk 23:11]. Pilate and Herod become friends, [Luk 23:12]. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, [Luk 23:13-20]. The Jews clamor for his condemnation, and Pilate gives him up to their will, [Luk 23:21-25]. Simon bears his cross, [Luk 23:26]. The people bewail him, and he foretells the destruction of the Jewish state, [Luk 23:27-31]. He and two malefactors are brought to Calvary, and are crucified, [Luk 23:32], [Luk 23:33]. He prays for his crucifiers, [Luk 23:34]. He is derided, mocked, and insulted by the rulers, and by the soldiers, [Luk 23:35-37]. The superscription on the cross, [Luk 23:38]. The conduct of the two malefactors, to one of whom he promises paradise, [Luk 23:39-43]. The great darkness, [Luk 23:44], [Luk 23:45]. He gives up the ghost, [Luk 23:46]. The centurion and many others are greatly affected at his death, [Luk 23:47-49]. Joseph of Arimathea begs the body, and puts it in his own new tomb, [Luk 23:50-53]. The women prepare spices and ointments to embalm him, [Luk 23:54-56].

### Verse 1

[¶21] The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, [Luk 22:6], and it was now but just the break of day, [Luk 22:66].

### Verse 2

[¶23] Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!

[¶24] Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.

[¶25] Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, [Mat 22:21], was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.

### Verse 4

[¶27] I find no fault in this man - According to [Joh 18:36], [Joh 18:38], Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, ([Luk 23:14]), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.

### Verse 5

[¶29] Saying, He stirreth up the people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

### Verse 7

[¶31] Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See [Luk 23:12].

### Verse 10

[¶33] The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel.

### Verse 11

[¶35] A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in [Rev 3:4], it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, [Mar 15:17]; [Joh 19:2]; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce.

### Verse 12

[¶37] Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

### Verse 15

[¶39] No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.

[¶40] Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."

[¶41] Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

### Verse 17

[¶43] For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on [Mat 27:15] (note).