43.<\/strong> there appeared an angel<\/em> ] As after His temptation, Mat 4:11<\/span>. This and the next verse are not of absolutely certain authenticity, since they are omitted in A, B, and by the first corrector of ; and Jerome and Hilary say that they were omitted in “very many” Greek and Latin MSS. Their omission may have been due to mistaken reverence; or their insertion may have been made by the Evangelist himself in a later recension.<\/p>\n <\/p>\n Verse 43. There appeared an angel – from heaven<\/B><\/I>] It was as necessary that the fullest evidence should be given, not only of our Lord’s Divinity<\/I>, but also of his humanity<\/I>: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man<\/I>, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. See Clarke on Lu 22:44<\/span>.<\/P><\/p>\n We have formerly opened these verses in Mat 26:44-46<\/span>, where we took them in, as being a part of the history of our Saviours praying before his passion. <\/P> <\/p>\n And there appeared an angel unto him from heaven<\/strong>,…. Whether this was Michael the archangel, as some have conjectured, or Gabriel, or what particular angel, is not for us to know, nor is it of any importance: it is certain, it was a good angel: “an angel of God”, as the Ethiopic version reads; since he came from heaven, and was one of the angels of heaven, sent by God on this occasion; and it is clear also, that he was in a visible form, and was seen by Christ, since he is said to appear to him:<\/p>\n strengthening him<\/strong>; under his present distress, against the terrors of Satan, and the fears of death, by assuring him of the divine favour, as man, and of the fulfilment of the promises to him to stand by him, assist, strengthen, and carry him through what was before him; and by observing to him the glory and honour he should be crowned with, after his sufferings and death, find the complete salvation of his people, which would be obtained hereby, and which was the joy set before him; and which animated him, as man, to bear the cross, and despise the shame with a brave and heroic Spirit. Now, though God the Father could have strengthened the human nature of Christ, without making use of an angel; and Christ could have strengthened it himself, by his divine nature, to which it was united; but the human nature was to be brought into so low a condition, and to be left to itself, as to stand in need of the assistance of an angel: and this shows not only the ministration of angels to Christ, as man, but that he was at this present time made a little lower than the angels, who was the Creator and Lord of them; as he afterwards more apparently was, through the sufferings of death.<\/p>\n An angel <\/B> (<\/SPAN><\/span>). The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Mt 4:11<\/span>). Here the angel comes during the conflict. <\/P> <\/p>\n There appeared [] <\/SPAN><\/span>. The word most commonly used in the New Testament of seeing visions. See Mt 17:3<\/span>; Mr 9:4<\/span>; Luk 1:11<\/span>; Luk 22:43<\/span>; Act 2:17<\/span>; Act 7:35<\/span>. The kindred noun ojptasia, wherever it occurs in the New Testament, means a vision. See Luk 1:22<\/span>; Luk 24:23<\/span>, etc. <\/P> Strengthening [] <\/SPAN><\/span>. Only here and Act 9:19<\/span>. See on was not able, ch. 14 30; and cannot, ch. 16 3. Commonly intransitive; to prevail in or among. Used transitively only by Hippocrates and Luke.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And there appeared an angel unto him from heaven,” <\/strong>(ophthe de auto angelos ap ouranou) “Then there appeared to him an angel (messenger and servant) from heaven,” as in the temptation, Mat 4:11<\/span>; Mar 1:14<\/span>, dispatched of the Father from heaven, as they appeared to announce His birth, Luk 2:13-15<\/span>; Psa 34:7<\/span>.<\/p>\n 2) “Strengthening him.” <\/strong>(enischuon auton) “Ministering physical strength to him,” as they do to believers in hours of need, Heb 1:4<\/span>. Whatever the believers need, whether physical, emotional, financial or spiritual need, our Lord never arrives too late to supply the need of His own, Php_4:19; Heb 13:5<\/span>.<\/p>\n (43) There appeared an angel unto him from heaven.<\/strong>This and the following verses are omitted by not a few of the best MSS., but the balance of evidence is, on the whole, in their favour. Assuming their truth as part of the Gospel, we ask(1) How came the fact to be known to St. Luke, when St. Matthew and St. Mark had made no mention of it? and (2) What is the precise nature of the fact narrated? As regards (2), it may be noted that the angel is said to have appeared to him,<\/em> to our Lord only, and not to the disciples. He was conscious of a new strength to endure even to the end. And that strength would show itself to others, to disciples who watched Him afar off, in a new expression and look, flashes of victorious strength and joy alternating with throbs and spasms of anguish. Whence could that strength come but from the messengers of His Father, in Whose presence, and in communion with Whom He habitually lived (Mat. 4:11<\/span>; Joh. 1:51<\/span>). The ministrations which had been with Him in His first temptation were now with Him in the last (Mat. 4:11<\/span>). As to (1) we may think of one of the disciples who were present having reported to the devout women, from whom St. Luke probably, as we have seen, derived so much of the materials for his Gospel (see Introduction<\/em>),<\/em> that he had thus seen what seemed to him to admit of no other explanation.<\/p>\n 43<\/strong>. <\/strong> An angel<\/em> The angel appeared <\/p>\n to him. Strengthening him<\/em> So that, as appears in the following verse, he encountered a still greater agony, and prayed even a more earnest prayer, accompanied by the bloody sweat.<\/p>\n ‘And there appeared to him an angel from heaven, strengthening him, and being in an agony he prayed more earnestly, and his sweat became as it were great drops of blood falling down on the ground.’<\/p>\n The greatness of Jesus’ struggle against the horror that faced Him comes out in these words. On the one hand was the need of an angel to strengthen Him bodily in His humanness (compare Mar 1:13<\/span>; Mat 4:11<\/span>; and see Mat 26:53<\/span>). On the other was the physical effect caused by His struggle, His ‘agony’ caused by His awareness of what He was facing, an agony in which He was aware of far more suffering than the cross could ever bring. His prayers became more earnest until He, as it were, sweated blood. What this last indicates it is futile for us to consider in too much detail. Possibly Luke saw in the great drops of sweat the blood that would shortly replace them. Possibly it is highly figurative. Or perhaps, as it can in moments of great stress, blood did mingle with the sweat that flowed from the pores of His skin. But all that we really need to recognise is that the description was intended to bring out the torture of His soul. And it is important that we do recognise that. It would have been so easy to think of Jesus as sailing through all His trials without a problem had it not been for this experience. We would have underestimated it. Here we learn that having been made man, it was as a man that He faced His destiny. He was being tempted in all points like as we are, and yet without sin (Heb 4:15<\/span>). In His inward struggles He did not call on His supernatural powers, for it was as Man that He had to overcome.<\/p>\n These two verses are lacking in a large number of good manuscripts and witnesses (p75; B; corrected Aleph; A; T; W; f13; etc.). The early date and widespread nature of these witnesses indicate that the words were quite possibly not there in the original manuscript, although Epiphanius (4th century AD) among others argues that in fact the verses were omitted for doctrinal reasons early on, and we can certainly see why it might be so. They may well have been seen as too ‘human’ for the glorified Jesus.<\/p>\n However, the widespread nature of the evidence for omitting them cannot be seen as supporting this argument. Such a large scale decision to omit them would hardly have been feasible once manuscripts were widely spread. Nevertheless evidence for their inclusion is also fairly strong (Aleph; D; L; X; Gamma; Delta; Theta; Psai; f1 etc.), and even more so as the words were known to Justin Martyr, Irenaeus, Tatian and Hippolytus. All this therefore emphasises that the inclusion, if it be such, was very ancient and also widespread, and it suggests therefore that the words were inserted very early on, because of well remembered eyewitness testimony, even possibly having been added later by Luke after the first copies of his manuscript had gone out, on someone who read his Gospel informing him quietly of what had been omitted. They serve to bring out the cosmic nature of the struggle which was taking place, and its resulting intensity. And this intensity is especially brought out by the need for Him to be strengthened beforehand<\/em> in preparation for it, rather than at the end as in Mat 4:11<\/span>; Mar 1:13<\/span>. Here then there is the reversal of the usual process (a typical Lucan chiasmus?).<\/p>\n Luk 22:43<\/span><\/em><\/strong>. <\/strong>And there appeared an angel, <\/em><\/strong>&c.<\/strong> As the sins of the world were laid upon Christ, and it pleased the Lord himself to bruise him, and to awaken the sword of justice against him (see Isa 53:5-12<\/span>. <\/span>Zec 13:7<\/span>.); so, unless our great Lord had a present view and sensation of this, it is to me unaccountable, that he should be in such terrible distress before his external sufferings came upon him; especially considering, that, at this very time, an angel was sent from heaven to strengthen him, and that so many martyrs have thought of, and gone through as great corporal sufferings, with undaunted bravery and triumph. <\/p>\n 43 And there appeared an angel unto him from heaven, strengthening him. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 43. And there appeared<\/strong> ] To show that he had made himself lower than the angels, Heb 2:7<\/span> , he received comfort from an angel that was his servant. So in his agony he was glad of his apostles’ company, and the help of their poor prayers. <\/p>\n 43.<\/strong> ] The principal testimonies of the Fathers, &c. against and for Luk 22:43-44<\/span> , are collected in the digest. With the early and weighty evidence there cited in favour of the passage, it is impossible that it should have been an apocryphal insertion. It was perhaps, as Epiph [114] states of , expunged by the orthodox, who imagined they found in it an inconsistency with the divine nature of our Lord. We have reason to be thankful, that orthodoxy has been better understood since. The strengthening by means of the angel is physical<\/em> and the appearance likewise. See an interesting reply to the scoffs of Julian on this point, in Theodore of Mopsuestia, in loc. ed. Migne, p. 723. It is strange how Olshausen can have so far deceived himself as to imagine that <\/strong> can imply a merely inward and spiritual accession of strength from above. It is strange likewise that the analogy of the ministration of angels in the Lord’s former temptation should not have occurred to those modern Commentators who have objected to this circumstance as improbable.<\/p>\n [114] Epiphanius, Bp. of Salamis in Cyprus, 368 403<\/p>\n This strengthening probably took place between the first and the second prayer;<\/em> and the effect of it is the <\/strong> of Luk 22:44<\/span> , and the entire resignation expressed in the second and third prayer of Matthew’s narrative.<\/p>\n appeared. App-106. an <\/p>\n angel. As after the Temptation (Mat 4:11). <\/p>\n heaven. Singular, without the Art. See Mat 6:9, Mat 6:10. <\/p>\n strengthening. Greek. enischuo. Occurs only here, and Act 9:19. <\/p>\n 43.] The principal testimonies of the Fathers, &c. against and for Luk 22:43-44, are collected in the digest. With the early and weighty evidence there cited in favour of the passage, it is impossible that it should have been an apocryphal insertion. It was perhaps, as Epiph[114] states of , expunged by the orthodox, who imagined they found in it an inconsistency with the divine nature of our Lord. We have reason to be thankful, that orthodoxy has been better understood since. The strengthening by means of the angel is physical-and the appearance likewise. See an interesting reply to the scoffs of Julian on this point, in Theodore of Mopsuestia, in loc. ed. Migne, p. 723. It is strange how Olshausen can have so far deceived himself as to imagine that can imply a merely inward and spiritual accession of strength from above. It is strange likewise that the analogy of the ministration of angels in the Lords former temptation should not have occurred to those modern Commentators who have objected to this circumstance as improbable.<\/p>\n [114] Epiphanius, Bp. of Salamis in Cyprus, 368-403<\/p>\n This strengthening probably took place between the first and the second prayer;-and the effect of it is the of Luk 22:44, and the entire resignation expressed in the second and third prayer of Matthews narrative.<\/p>\n Luk 22:43. , but now [and at this moment!) The very appearance of the angel was a sign of His actually then drinking the cup, and of His prayer being granted [Heb 5:7], So utterly incapable is human reason of comprehending the profound depths of His agony in the garden, that some have in former times omitted this whole paragraph. See the Apparat.[247] When His baptism is mentioned along with the cup, the cup means His internal passion [suffering], as, for instance, His desertion by the Father on the cross; the baptism means His external suffering: comp. Mar 10:38, note. Where the cup is mentioned alone, His whole passion generally is understood, at least in such a way as that, under the internal, there is also included the external suffering.-, strengthening) not by exhortation, but by invigoration. The same verb occurs, Act 9:19 [Paul, when he had received meat, was strengthened].<\/p>\n [247] AB 1 MS. of Memph. Theb. omit from to , Luk 22:43-44. Hilary 1062, writes, Nec sane ignorandum a nobis est, et in Grcis et in Latinis codicibus complurimis vel de adveniente angelo, vel de sudore sanguinis, nil scriptum reperiri. But Hilary, 1061, (Lucas) angelum astitisse comfortantem eum, quo assistante orare prolixius cperit ita ut guttis sanguinum corporis sudor efflueret (non Matt. et Marc.) The Syrians are charged by Photius, the Armenians by Nicon, with having erased the passage in question. DQLXabc Vulg. and Euseb. Canons have it. Iren. 219, writes, Nec (si veram carnem non habuisset) sudasset globos sanguinis. Just, cum Tryph. p. 331 (Ed. Col.), also supports it.-E. and T.<\/p>\n angel <\/p>\n (See Scofield “Heb 1:4”). <\/p>\n an: Luk 4:10, Luk 4:11, Psa 91:11, Psa 91:12, Mat 4:6, Mat 4:11, Mat 26:53, 1Ti 3:16, Heb 1:6, Heb 1:14 <\/p>\n strengthening: Luk 22:32, Deu 3:28, Job 4:3, Job 4:4, Dan 10:16-19, Dan 11:1, Act 18:23, Heb 2:17 <\/p>\n Reciprocal: 1Sa 23:16 – strengthened Isa 35:3 – General Dan 10:18 – he Joh 1:51 – and the 2Co 13:4 – he was<\/p>\n 3<\/p>\n After Jesus had resisted Satan in the wilderness (Mat 4:11), God sent an angel to minister to him. Now an angel comes to his assistance in the garden.<\/p>\n And there appeared an angel unto him from heaven, strengthening him. <\/p>\n [An angel strengthening him.] I. In his temptations in the wilderness there was no angel by him; for St. Matthew saith, Mat 4:11, “Then the devil leaveth him, and, behold, angels came and ministered unto him”: that is, not till the devil had first left him. But in the midst of this trial there was an ‘angel strengthening him’: and why so? By reason of his agony, you will say, and that very truly: but whence arose this agony? And of what kind was it? It was occasioned (you will say) from a sense of divine indignation and wrath. This dare not I say or imagine, that God was angry or conceived any indignation against him at all. And if the anguish and agony of his mind was the result of the divine wrath pressing in upon him, I do not see what kind of comfort an angel could minister against the wrath of God. It is rather an argument God was not angry with him, when he sent an angel to comfort him.<\/p>\n II. It is not to be doubted, but that Christ was now wrestling with a furious enraged devil; yea, a devil loosed from his chain, and permitted, without any check or restraint from divine providence, to exert all his force and rage against him: which was permitted by God, not from any displeasure against his Son, but that even human nature might, by this her combatant, get a conquest over this insulting enemy. For it had been a small thing to have vanquished the devil by mere divine power.<\/p>\n III. However therefore it is not here related in express terms, yet could I easily persuade myself, that the devil might at this time appear to our Saviour in some visible shape. When he tempted him in the wilderness, he put on the disguise of some good angel, or rather some kind of resemblance of the Holy Ghost. But in this last temptation he puts on himself, and appears in his own colours; viz. in some direful formidable figure, on purpose to terrify our Lord. And from thence it was that he began to be sore amazed, and to be very heavy; Mar 14:33; and here to be in an agony. Nor do I rashly, and without any ground, suppose this, but upon these reasons:<\/p>\n I. Whereas that old dragon assaulted the first Adam in a garden in a visible shape; it is not absurd to imagine, he did so now to the second Adam, in a garden, in a visible shape.<\/p>\n II. This our evangelist tells us concerning his temptation in the wilderness, that “when the devil had ended all the temptation, he departed from him, for a season.” Here he takes the season to return; and I see no reason why he should not at this time, as well as in the wilderness, assume some visible shape. Then, indeed, he addressed himself in a charming and grateful shape, to have enticed and deceived him; but now in a frightful and horrid one, to have amazed and terrified him. He had already experienced how vain a thing it was to go about to cheat and allure him: what remained therefore but to shake his mind (if possible) with fright and terror?<\/p>\n III. For when he had no greater invention in his whole storehouse, by which he could distress and shake the minds of mortals, than the horrid apparition of himself, none will conceive he would neglect this engine, that if it could be, he might disturb his soul through his eye. That, therefore, which the Jews feign or dream about Solomon, that he saw the angel of death (that is, the devil) gnashing his teeth, and that a disciple of Rabbi did so too, I suppose acted in good earnest here; namely, that Christ saw the devil, that old dragon, gaping at him with all horror he could put on. And in this sense would I understand that of the “messenger of Satan buffeting the apostle”: viz. that the devil did appear visibly to him in some frightful shape, to afflict and terrify him. And perhaps that vehement desire he had to sift the disciples (Luk 22:31) respects this same thing, namely, that he might be permitted to assault them with such kind of affrightments.<\/p>\n Luk 22:43. Appeared unto him an angel. An actual coming of an angel, not merely a spiritual accession of strength. Angels had thus ministered to Him at His previous temptation, according to Matthew and Mark, so that it cannot be said that the notion is peculiar to Luke. How He was strengthened is not so clear. Some think it was a physical strengthening, the imparting to His body, so overwhelmed in this conflict, new power to endure, to drink the cup which would not be removed. This is favored by the fact that the previous ministration was to His physical wants. Others again prefer that the holy soul of our Lord, now seized by the intensest feeling of suffering, was strengthened by the brightening prospect of future joy, presented to Him in some way more vividly by the coming of the angel. Neither of these is inconsistent with proper views of the Person of Christ. In fact it is simplest to suppose that both body and soul received direct supplies of strength in this hour of deepest trial.We think it most natural to place this strengthening between the first and second prayer, since there are indications in the fuller accounts of Matthew and Mark that the intensest conflict was<\/p>\n passed when the second and third prayers were uttered.<\/p>\n Only Luke mentioned the angel who strengthened Jesus (cf. Luk 9:26; Luk 12:8-9; Luk 15:10; Luk 16:22; Mat 4:11; Mar 1:13). Probably he did this to help his readers realize the supernatural strength that praying brings (cf. 1Ki 19:5-6; Dan 10:17-18). However the angel’s presence did not remove the agony that Jesus felt as He prayed. The implication may be that the angel’s help enabled Jesus to pray more intensely and so to resist temptation more effectively. Jesus’ fervency, like His posture, reflected His feelings, this time His horror at the prospect of the Cross. God does not always spare us trials, but He provides strength to face them. [Note: Bock, Luke, p. 568.] <\/span><\/p>\n "His going into Death was His final conflict with Satan for man, and on his behalf. By submitting to it He took away the power of Death; He disarmed Death by burying his shaft in His own Heart." [Note: Edersheim, 2:539.] <\/span><\/p>\n In what sense was Jesus’ sweat similar to drops of blood? Perhaps it was so profuse that it resembled blood flowing from a wound. [Note: Liefeld, "Luke," p. 1032.] <\/span> Perhaps there is an allusion to this suffering being the fulfillment of God’s judgment on Adam when He said that Adam would live by the sweat of his brow (Gen 3:19). [Note: Martin, p. 260.] <\/span> Luke may have been creating a rhetorical expression, namely, tears of blood. [Note: Marshall, The Gospel . . ., p. 832.] <\/span> Perhaps Jesus’ sweat was red because blood exuded through the pores of His skin. [Note: Plummer, pp. 510-11.] <\/span> Probably Luke made a connection with blood because Jesus’ sweat was the result of His great sufferings as shedding blood is often the result of intense suffering. The point then is that Jesus was sweating profusely, and His sweat was the result of His suffering in anticipation of the Cross.<\/p>\n And there appeared an angel unto him from heaven, strengthening him. 43. there appeared an angel ] As after His temptation, Mat 4:11. This and the next verse are not of absolutely certain authenticity, since they are omitted in A, B, and by the first corrector of ; and Jerome and Hilary say that they … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:43”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25889","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25889","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25889"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25889\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25889"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"