Luke 22:23

Luk 22:23 . πρὸς ἑαυτοὺς , to one another, or among themselves, without speaking to the Master; otherwise in parallels. τοῦτο : in an emphatic position = this horrible deed.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 23. They began to inquire among themselves] See Clarke on Mt 26:23; "Mt 26:24".

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. to inquire among themselves] The pathetic details are given by St John. It is characteristic of their noble, simple, loving natures that they seem to have had no suspicions of Judas.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And there was also a strife among them,.... The Persic version reads, "at a certain time there was a contention among the apostles"; and some think, that this refers to the time when the mother of Zebedee's two sons asked the favour of Christ, to set one of them at his right hand, and the other at his left, in his kingdom; which greatly incensed the other disciples, and occasioned a dispute about precedence; when our Lord interposed, and used much the same arguments as here; and which, it is thought, Luke here inserts out of the proper place. The Ethiopic version renders it, "then his disciples disputed among themselves"; pinning it down to this very time: and what might give occasion to the present dispute, may be what Christ had said concerning the kingdom of God, Luk 22:16 which they understanding of the temporal kingdom of the Messiah, and fancying, by his words, that it was near at hand, began to strive among themselves who should be the greatest in it; or it might be brought on by their inquiry among themselves, who should betray him, which might lead them on each one to throw off the imputation from himself, and to commend himself as a steady follower of Jesus, and to express his hopes of being his chief favourite, and principal minister in his kingdom: for the strife was,

which of them should be accounted the greatest; by Christ; or that should be so in his kingdom. Perhaps the contention might be chiefly between Peter, James and John, the two sons of Zebedee, and who were the favourite disciples of Christ; and Peter might urge his seniority, and what Christ had said to him, Mat 16:18 and the rather, since it is certain Satan was now busy about him; wherefore Christ calls him by name, and singles him out among the rest, Luk 22:31.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

21 But, behold, the hand of him that betrayeth me is with me on the table.

22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

23 And they began to enquire among themselves, which of them it was that should do this thing.

Ver. 23. And they began to inquire] Therefore the Lord had not perfectly pointed out the traitor to them; or if he did, they either heard not, or heeded not.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And they began to inquire among themselves, which of them it was that should do this thing. That all the disciples, on hearing this statement of their Master, should at once question their own hearts with the "Is it I?" (of St. Matthew"s Gospel), shows with what cunning skill the arch-traitor must have concealed not merely his plans but his very sentiments. No suspicion on their parts ever seems to have fallen on Judas, their companion for so long a time. The direct colloquy of the Lord with the traitor, reported at length in the other Gospels on the occasion of dipping the sop into one of the Paschal dishes, was most probably carried on in a whisper. (see Joh_13:26-29, where mention is specially made of the disciples" ignorance of the dread meaning of their Master"s words to Judas)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

23. συνζητεῖν πρὸς ἑαυτούς. The pathetic details are given by St John. It is characteristic of their noble, simple, loving natures that they seem to have had no suspicions of Judas.

τὸ τίς ἄρα εἴη. ‘The (question) who it could possibly be.’ See note on Luk 15:26, Luk 18:36.

τοῦτο. I.e. τὸ παραδιδόναι. The position of the word before the verb gives it the emphasis of horror, and the character of the deed is connoted, as is sometimes the case in classical Greek, by the verb πράσσειν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23. Here ἢρξαντο is the one word which is common to all three. Mt. and Mk. say that they each asked Jesus (and Mt. adds that Judas in particular asked) “Is it I ?” No one seems to have suspected Judas; and perhaps Christ’s Σὺ εἶπας was heard by Judas alone. Jesus may have had Judas next to Him on one side, S. John being on the other. For πράσσειν of doing evil comp. Joh 3:20, Joh 3:21; Rom 7:19; Thuc. iv. 89. 2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.