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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
22:1-23:56 The Suffering and Death of Jesus. As the time of Jesus' death draws near, Luke's focus shifts from the temple to the broader city of Jerusalem, and from the teachings of Jesus to increasingly fast-moving events.
22:1-38 The Plot to Kill Jesus and the Passover Meal. As Jesus has his last meal with his disciples, he once again discusses with them his approaching death. Meanwhile, plans are set in motion against him.
22:1-6 The Plot to Kill Jesus. As the people gathered in Jerusalem to celebrate the Passover, some of their leaders plotted in secret to kill Jesus.
22:1 The Feast of Unleavened Bread spanned the
22:2 chief priests. See notes on 9:21-22 and Matt. 26:3-4. For scribes, see note on Matt. 8:19. were seeking how. Their verdict about Jesus is already decided; the only remaining issue is how to get rid of him (cf. Luke 19:47-48).
22:3 Judas had never truly believed in Jesus, and Jesus was aware of this (see John 6:64, 70), though apparently none of his other disciples realized it (see note on Luke 22:23). Judas's pattern of dishonest behavior was evidence of his unbelief (see John 12:6). But here (with the consent of Judas's sinful heart) Satan entered into Judas and thereby he exercises much greater influence over his actions, prompting him to go to the chief priests with a plot (Luke 22:4). John mentions that Satan entered into Judas again at the time of the Last Supper (John 13:27).
22:4-6 officers. Leaders of the temple police (cf. v. 52; Acts 4:1; 5:24). how he might betray him. Judas planned that Jesus would be seized apart from the crowd (cf. Luke 22:53 and notes on Matt. 26:15-16; Mark 14:10; 14:11).
22:7-13 Preparations for the Passover Meal. As in Mark 14:12-16, the Passover account follows the plot against Jesus. day of Unleavened Bread. See notes on Mark 14:12 and Luke 22:1. on which the Passover lamb had to be sacrificed. See note on Matt. 26:17. The Passover meal had to be eaten within the walls of Jerusalem (Deut. 16:5-6). Go and prepare involved having the lamb sacrificed at the temple, roasting it, preparing the room for the meal, and preparing various side dishes. The disciples would be met by a man recognized by his carrying a jar of water--something one would expect a woman to be doing. The man would be looking for them and would lead them to the place for their Passover meal. The secretive nature of the meeting suggests that Jesus was seeking privacy. Everything takes place just as he had told them (cf. Luke 19:32), suggesting either a prearrangement or a miraculous work of God.
22:14-23 The Passover Meal and the Institution of the Lord's Supper. Luke's version of Jesus' final Passover meal with his disciples differs in two ways from Matthew and Mark: he places Jesus' statement about his betrayal after the meal rather than before (probably an arrangement by topic), and he refers to two cups (vv. 17-18, 20) rather than one.
22:14 when the hour came. The "hour" to celebrate the Passover (v. 15) and, in a broader sense, the "hour" of Jesus' suffering and death (v. 53; John 13:1; 17:1). he reclined at table. The Passover was eaten in a reclining position, as were other festive meals (Luke 11:37; 14:10; 17:7; cf. note on Matt. 26:20).
22:15 Jesus earnestly desired to eat this meal with his disciples for several reasons:
22:16 I will not eat it implies "I will not eat it again" (some manuscripts make this more explicit; see ESV footnote). Until it is fulfilled refers to the future messianic banquet (see note on Rev. 19:9-10).
22:17 took a cup. See note on Matt. 26:27. had given thanks. Greek eucharisteō, from which comes "Eucharist."
22:19 took bread. For parallels with the feeding of the
22:20 this cup. See notes on Matt. 26:28 and Luke 22:42. New covenant in my blood (cf. "blood of the covenant," Ex. 24:8; see also Lev. 17:11-14) indicates that Jesus' blood is sacrificial blood, sealing a new covenant. Poured out, i.e., in death. For you (cf. Luke 22:19) makes explicit the "for many" of Mark 14:24.
22:21 the hand of him who betrays me. See note on Matt. 26:23.
22:22 The coming events for the Son of Man have been determined by God; however, woe to that man by whom he is betrayed refutes all attempts to justify Judas's action (see note on Mark 14:21).
22:23 which of them it could be. Judas is still present, and his outward behavior, like his previous conduct, apparently did not give him away (see note on John 13:22).
22:24-30 Who Is the Greatest? Jesus takes the opportunity raised by a dispute of the disciples to teach about true greatness. Just as membership in the kingdom is the opposite of what humans might think, so greatness in the kingdom is also the opposite (v. 26).
22:24 greatest. In conjunction with their messianic expectation of a political liberator, the disciples dream of status, honor, and power, perhaps recalling the Maccabean revolt (). Cf. Mark 8:34-38.
22:26 let the greatest among you (church leaders and people in positions of status or power) become as the youngest (i.e., those who possess the least claim to rule others). See notes on Matt. 18:1-4.
22:27 But I. God's standards are diametrically opposite to the world's, and Jesus is the supreme example of humility: he is one who serves (cf. 12:37; John 13:3-17; see also notes on Mark 10:43; 10:45).
22:29 assign . . . a kingdom. See note on Matt. 25:34.
22:30 For eat and drink in the kingdom of God, cf. 13:29; 14:15. Jesus' claim that the messianic banquet is my table and that the kingdom of God is my kingdom would be seen as audacious if it were not true. The
22:31-34 Jesus Foretells Peter's Denial. Whereas in v. 3 Satan's increased activity centers on Judas's betrayal, now it centers on the denial by Peter and the disciples.
22:31 Simon, Simon. The use of Peter's pre-Christian name forebodes his denial. Satan demanded to have you (cf. Job 1-2), that he might sift you like wheat. "You" is plural in these two instances, indicating that all the disciples are in view, not just Peter. In other words, "Satan is seeking to shake you all violently, as one does wheat, to cause you to fall" (cf. Amos 9:9). In Peter's case, the shaking was to be his panic-prompted, thrice-repeated denial that he knew Christ.
22:32 I have prayed . . . that your faith may not fail. "Your" here is singular, so Peter alone is addressed. "Not fail" must mean "not fail completely." Peter's subsequently restored faith was not his own accomplishment but a result of the Holy Spirit's work in response to Jesus' prayer for him. The Greek for turned (epistrephō, "turn around, go back, return") is often used in contexts of repenting or turning back to God (e.g., Acts 3:19; 9:35; 2 Cor. 3:16).
22:34 rooster . . . crow. See notes on Mark 14:30 and John 13:38. deny three times. Cf. Luke 22:54-62.
22:35-38 Scripture Must Be Fulfilled in Jesus. Jesus prepares the disciples for their postresurrection mission (24:45-49; Acts 1:8).
22:35-36 Earlier in his ministry, Jesus sent his disciples out with no moneybag (see 9:3; 10:4). moneybag . . . knapsack. Now, however, they will need extra provisions and supplies. let the one who has no sword . . . buy one. Many interpreters take this to be a metaphorical statement commanding the disciples to be armed spiritually to fight spiritual foes (cf. Eph. 6:10-17). In favor of this view:
22:37 Scripture must be fulfilled. Jesus' coming suffering and death are a "divine necessity"; God's providential plan must be fulfilled. he was numbered with the transgressors. See 23:32-33, 39-43; Isa. 53:12.
