Judas Agrees to Betray Jesus (22:1–6)
The climax of this Gospel is now reached with Luke’s account of Jesus’ Passion (chs. 22–23). It begins with Judas’s agreement to betray Jesus (22:1–6) and includes the Last Supper (22:7–38), Jesus’ arrest on the Mount of Olives (22:47–53), Peter’s denial (22:54–62), Jesus’ trials before the Sanhedrin, Pilate, and Herod (22:63–23:25), the crucifixion (23:26–49), and the burial (23:50–56). The primary theme is Jesus as the innocent and righteous servant who remains faithful to God’s calling.
The Feast of Unleavened Bread, called the Passover (22:1). Passover was celebrated on the fifteenth of Nisan (March/April) and was followed by the seven-day Feast of Unleavened Bread.597 See “Passover and the Feast of Unleavened Bread” at 2:41. The two festivals were often linked together and called “Passover.”598 Large crowds of pilgrims gathered in Jerusalem for this festival season.
Chief priests and the teachers of the law (22:2). See comments on 9:22. Jesus is viewed as a threat to the power of both the chief priests, who administer the temple and control the Sanhedrin, and the teachers of the law, who lead the local synagogue communities.
Satan entered Judas, called Iscariot (22:3). For Old Testament and Jewish background on Satan see comments on 4:2; 10:18; cf. 11:15. A similar statement appears in the Jewish work Martyrdom and Ascension of Isaiah (second century B.C. to fourth century A.D.), where Beliar (=Satan) “dwelt in the heart of king Manasseh,” prompting him to arrest and eventually execute Isaiah by sawing him in half (3:11; 5:1). For similar activity by Satan see comments on John 13:2; Acts 5:3. On the name “Iscariot” see comments on 6:16.
The Last Supper (22:7–38)
In the Last Supper narrative, Jesus interprets his death as the sacrifice that will establish the new covenant predicted in Jeremiah 31. Jesus calls on his disciples to take the bread and the cup together as a remembrance of what he will accomplish for them. In the discourse that follows the supper, Jesus predicts his betrayal and once again calls his disciples to true servant leadership. He also affirms their leadership role in the kingdom. Yet such leadership will not come easily. The crisis they are about to face will be far more severe than anything they have encountered.
The day of Unleavened Bread on which the Passover lamb had to be sacrificed (22:7). Passover lambs were sacrificed in the temple on the late afternoon of Nisan (March/April) 14. The Passover (Nisan 15) began at sunset. Each family was to have one lamb, though a small family could share one with neighbors. The lamb was to be roasted and eaten with bitter herbs and unleavened bread.599 The bitter herbs symbolized the bitterness of their slavery in Egypt and the unleavened bread the haste with which they left Egypt (see “Passover and the Feast of Unleavened Bread” at 2:41).600
A man carrying a jar of water (22:10). This man—probably a servant of the household—would stand out since women normally carried water jars (Gen. 24:11; John 4:7).601 Though it is possible that Jesus had prearranged for this room, the text seems to suggest divine foreknowledge (see 1 Sam. 10:2–8 for a similar Old Testament story).
STORAGE JARS
These large jars were found in Ekron and could have been used for storing water, oil, or wine.
The guest room (22:11). The word used here (katalyma) is the same one used for the crowded “inn” where Joseph and Mary could find no room (see 2:7). It here means a guest room in a private residence. In 22:12 it is described as a “large upper room, all furnished” (22:12). The furnishings would have included the couches or cushions on which the guests reclined.
Jesus and his apostles reclined at the table (22:14). The Passover was originally to be eaten standing in readiness to flee Egypt, “with your cloak tucked into your belt, your sandals on your feet and your staff in your hand” (Ex. 12:11). Yet by Jesus’ day, “even the poorest in Israel must not eat unless he sits down to the table.”602 This was because standing was the position of a slave, an inappropriate posture for celebrating freedom from slavery in Egypt!
After taking the cup, he gave thanks (22:17). The traditional Passover celebration used four cups of wine: (1) the first with an opening benediction over the Passover day; (2) the second after the explanation of the Passover and the singing of the first part of the Hallel (Ps. 113–114); (3) the third following the meal of unleavened bread, lamb, and bitter herbs; (4) the fourth following the concluding portion of the Hallel.603 Luke refers to two cups (22:17, 20), but it is debated by scholars which two these were. It seems likely that the second cup in 22:20 is the third Passover cup (see below). This one is probably the first since it accompanies Jesus’ introduction to the meal.
He took bread … “This is my body …” (22:19). Jesus inaugurates a new Passover by confirming that his body, symbolized by the bread, is the fulfillment and replacement for the Passover lamb (see 1 Cor. 5:7). His death will provide deliverance for God’s people.
This cup is the new covenant in my blood (22:20). This is probably the third Passover cup, after the meal (see comments on 22:17). Covenants in the Old Testament were ratified with a blood sacrifice (Gen. 15:9–10; Ex. 24:8). Jesus’ death will inaugurate the new covenant predicted by Jeremiah (Jer. 31:31–34).
The hand of him who is going to betray me is with mine on the table (22:21). Sharing a meal indicated a relationship of friendship and trust, so the note of betrayal is shocking. Jesus’ words recall Psalm 41:9: “Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me” (cf. John 13:18).
Kings of the Gentiles lord it over them … call themselves Benefactors (22:25). Ancient Near Eastern kings usually exercised absolute authority over their subjects, taking exalted titles and even claiming to be gods. The Jews could relate well to Jesus’ words, having suffered much under despots like Antiochus Epiphanes (see 1 Macc. 1–6). A “benefactor” (euergetēs) was one who bestowed gifts on his subjects to gain loyalty and praise.604 The title was taken by many rulers, though often it “would conceal tyranny under extravagant expenditure.”605
Who is greater, the one who is at the table (22:27). See comments on 12:37; 17:7.
Eat and drink at my table … sit on thrones, judging the twelve tribes of Israel (22:30). Eating and drinking here points to the messianic banquet (see comments on 13:29; 14:15).606 The image of God’s people reigning and judging appears in Daniel 7:9, 14, 27; Matthew 19:28; 1 Corinthians 6:2–3. On the foundational role of the apostles see Ephesians 2:20; Revelation 21:14.
Satan has asked to sift you as wheat (22:31). Satan is the “accuser” of God’s people (see comments on 4:2; 10:18; 11:15). As he gained permission to test Job (Job 1:12; 2:6), so now he will test Peter and the other apostles (in the Greek “you” is plural in Luke 22:31, but singular in 22:32). Wheat was sifted through a sieve to separate the grain from chaff and other foreign matter (Isa. 30:28; Amos 9:9). Sirach 27:4 reads: “When a sieve is shaken, the refuse appears; so do a person’s faults when he speaks.”
I am ready to go with you to prison and to death (22:33). Peter will be jailed several times in Acts (Acts 4:3; 5:18; 12:1–19). According to church tradition he suffered martyrdom in Rome by being crucified upside down.607
Before the rooster crows today (22:34). Some have suggested that this does not refer to an actual rooster, but to the bugle call marking the third division of the Roman night, called gallicinium in Latin and alektorophōnia (“cockcrow”) in Greek.608 The context, however, suggests Jesus meant an actual rooster. Although the Mishnah says it was forbidden to raise chickens in the holy city of Jerusalem, this is likely a later idealization rather than a first-century reality.609
Purse, bag or sandals (22:35). See comments on 9:3; 10:3–4.
It is written: “And he was numbered with the transgressors” (22:37). Jesus quotes Isaiah 53:12, from Isaiah’s fourth Servant Song, about the suffering of the Messiah (see comments on 9:22; 18:31). To be “numbered” with transgressors means to be considered a criminal and alludes to the two criminals crucified with Jesus (23:32–33).
See, Lord, here are two swords…. “That is enough” (22:38). It is perhaps not surprising that the disciples were carrying two swords since opposition was growing and since at least one of Jesus’ disciples had a Zealot background (see 6:15). Josephus mentions that the Essenes commonly carried weapons for defense against thieves.610 Jesus’ response may mean, “Two swords is enough,” but more likely his comment is negative, indicating the disciples have misunderstood his meaning: “Enough of this silly talk!”
Jesus Prays on the Mount of Olives (22:39–46)
Following the Last Supper, Jesus and his disciples go to the Mount of Olives. There Jesus agonizes in prayer over his coming ordeal. Both Jesus’ true humanity and his willing obedience are evident as he prays, “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” By contrast, the weakness of the disciples is evident as they fall asleep, failing to obey Jesus’ call to watchfulness and prayer.
GARDEN OF GETHSEMANE
The Mount of Olives (22:39). See comments on 19:29.
Take this cup from me (22:42). Drinking a cup was a common metaphor for experiencing a traumatic event (cf. Mark 10:38). In the Old Testament it is often associated with the outpouring of God’s judgment.611 This sense is probably present here since on the cross Jesus will receive God’s judgment against humanity’s sin.
An angel from heaven … strengthened him (22:43). Angels appear as servants for aid and encouragement in both the Old Testament and Judaism.612
Sweat was like drops of blood (22:44). Luke does not say that Jesus sweated blood, but that his sweat was like (hōsei) drops of blood—that is, it fell profusely. While there are references to blood-red sweat in ancient literature613 and medical claims of this possibility,614 it is not necessary to appeal to them here.
Jesus Arrested (22:47–53)
Judas, having arranged earlier to betray Jesus (see 21:37–22:6), suddenly appears with a crowd to arrest him. In a brief attempt to defend Jesus, one of the disciples (identified as Peter by John) strikes the servant of the high priest with a sword, cutting off his ear. Jesus’ sovereign control is particularly evident in Luke, who alone recounts that Jesus heals the man’s ear and prohibits further resistance. He then rebukes the leaders for treating him like an insurrectionist when they could have openly arrested him at any time. Yet the present time of darkness is a fitting metaphor for their sinister act.
He approached Jesus to kiss him (22:47). The kiss was (and is) a common Middle Eastern greeting between friends and those with a special bond (Gen. 29:13; 33:4).615 It can also indicate homage and respect (Job 31:27; Ps. 2:12) and was probably the common greeting between disciple and rabbi. In 2 Samuel 20:9, as here, it is used in an act of treachery.
Should we strike with our swords? (22:49). See comments on 22:38.
The chief priests, the officers of the temple guard, and the elders (22:52). See comments on 22:2. The chief priests and the elders represent the religious and lay leadership of the Sanhedrin. The officers of the temple guard are the Sanhedrin’s police force.
Am I leading a rebellion… ? (22:52). The Greek says literally, “as against a thief.” Josephus uses the term lēstēs of revolutionaries opposing the Roman authorities.616 To patriotic Jews they were freedom fighters; to the Romans they were common criminals.
Peter Disowns Jesus (22:54–62)
The house of the high priest (22:54). This may be either the house of Caiaphas, the actual high priest, or Annas, his father-in-law, whom Luke also calls high priest (see comments on 3:2). John reports that Jesus was first taken to Annas and then to Caiaphas (John 18:13, 24).
COURTYARD
The church of St. Peter in Gallicantu. One tradition regards this as the area for the home of the high priest Caiaphas.
HIGH PRIESTLY GARMENTS
An illustration of Aaron from a 16th century German manuscript.
A fire in the middle of the courtyard (22:55). Large homes were built around an open courtyard. While the leaders go in the house, the servants and perhaps guards stay in the courtyard.
For he is a Galilean (22:59). Peter’s accent must have given him away as a Galilean (see comments on Matt. 26:73). For an Old Testament example see Judges 12:6, where Ephraimites are identified because they pronounce “Shibboleth” as “Sibboleth.”
The rooster crowed (22:60). See comments on 22:34.
The Guards Mock Jesus (22:63–65).
The men who were guarding Jesus (22:63). These are members of the Jewish temple guard used in the arrest of Jesus (see comments on 22:52).
Mocking and beating him … “Prophesy! Who hit you?” (22:63–64). See comments on 18:32. The abuse of Jesus recalls the suffering of the righteous servant in Isaiah 50:6; 53:3–5. That those considered false prophets were subject to such treatment by the Jewish authorities is clear in the case of Jesus son of Ananus (see comments on 21:6).
Trial Before the Sanhedrin (22:66–71)
Jesus’ hearing before the full Sanhedrin occurs at daybreak on Friday morning. The purpose is to gather evidence to bring charges of messianic claims against Jesus before the governor. Scholars have noted that Jesus’ trial as reported in the Gospels violates various regulations concerning judicial protocol set forth in the Mishnah (m. Sanh.; for details see “The So-Called Illegalities of Jesus’ Trial” at Mark 14). Some have used these “illegalities” to point out the gross disregard for justice of the Jewish authorities. Others use them to argue against the historicity of the Gospel accounts. Neither of these conclusions is warranted. The mishnaic regulations are from the late second century and present an idealized picture of the judicial system. They may not have been strictly followed, or even in force, in the first century. In the eyes of the Sanhedrin, Jesus is a false prophet and a dangerous threat to national stability. They must expedite this matter quickly to eliminate the threat to their position and authority.
The council of the elders (22:66). This refers to the Sanhedrin, the Jewish high court. See “The Sanhedrin.”
From now on, the Son of Man will be seated at the right hand of the mighty God (22:69). This phrase combines the image of the Son of Man from Daniel 7 (see comments on 5:24; 9:26) with the exaltation of the Messiah in Psalm 110:1–2 (see comments on 20:42).
Are you then the Son of God? (22:70). The Sanhedrin is probably not asking whether Jesus is claiming deity, but whether he is the Messiah. The Old Testament promised that the Messiah would have a special father-son relationship with God.617 It is debated whether “Son of God” was a common messianic title in first-century Judaism (see comments on 1:35; 4:41).