BUT THE HAND of him who is going to betray me is with mine on the table. 22The Son of Man will go as it has been decreed, but woe to that man who betrays him.” 23They began to question among themselves which of them it might be who would do this.
24Also a dispute arose among them as to which of them was considered to be greatest. 25Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. 27For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves. 28You are those who have stood by me in my trials. 29And I confer on you a kingdom, just as my Father conferred one on me, 30so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.
31“Simon, Simon, Satan has asked to sift you as wheat. 32But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.”
33But he replied, “Lord, I am ready to go with you to prison and to death.”
34Jesus answered, “I tell you, Peter, before the rooster crows today, you will deny three times that you know me.”
35Then Jesus asked them, “When I sent you without purse, bag or sandals, did you lack anything?”
“Nothing,” they answered.
36He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. 37It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.”
38The disciples said, “See, Lord, here are two swords.”
Original Meaning
THE DISCOURSE THAT follows Jesus’ sacred meal with his disciples consists of five units: prediction of betrayal, discussion of greatness, mention of authority over Israel, prediction of Peter’s denials, and discussion of swords.1 How the disciples should handle power, authority, and rejection marks them out as different kind of people, though it will take them some time to learn the message. This material forms a type of farewell meal where a leader indicates the key principles he wishes to see in the community he is leaving.2 These final words of Jesus stand in contrast to his post-resurrection discussion, which form his initial words for the new era of relationship in light of his exaltation.
Jesus notes with the sharing of the meal that the hand of the betrayer is at the table. He is fully aware of what is taking place, and he goes to his death willingly. This course has been decreed for the Son of Man. But “woe” (i.e., judgment) awaits the one through whom Jesus is betrayed. The remark catches the disciples by surprise. One person at the table undoubtedly knows what is meant; his surprise may well be that Jesus knows his heart. It is hard to imagine what Judas must have felt when Jesus reveals his awareness of the betrayal. As the disciples discuss who this person might be, the message that Jesus is soon going to his death is sinking in.
Ironically, as Jesus faces his death and Judas engages in betrayal, the disciples worry about their status before Jesus. Which one of them is the greatest? In fact, the text notes that some contention exists on this question.3 They are concerned with their role in any future kingdom Jesus brings in. Power, not service, dominates their thinking.4
The dispute is significant because it impacts the unity of the community. Jesus’ reply is like his remarks in the other Synoptics. Disciples are to be different from the world in the way they exercise their roles. Kings and rulers wield power and “lord it over” the people.5 They are regarded as “Benefactors,” those to whom the people are beholding. That is not the type of leadership Jesus calls for. The disciple-leader is to function like young people who serve their elders.6 Ruling in Jesus’ dictionary means service, not power. Elitism and debate about status are out.
To drive the point home, Jesus offers an illustration. Who is greater in the eyes of the world—the one who is served at the table or the servant who delivers the meal? In the world, it is better to be the master. But then why has Jesus been among them “as one who serves”? By noting the character of his own ministry, Jesus sets forth a contrast that is the new example. Better to be a servant than to be served. The term ho diakonon (“one who serves”) describes Jesus’ work in their midst. His leadership means meeting needs and bringing relief to others. If the foot-washing incident of John 13 also stands in the background, then Jesus has made this point both verbally and in action.
Jesus is not uninterested in their status question. He just does not want them to compare themselves to each other. He is aware that these disciples have faithfully “stood by” (diamemenekotes) him through thick and thin. The Greek perfect tense in this participle suggests their abiding with Jesus over time.7 Their constancy is noted and rewarded. The eleven will receive what Judas misses.
God the Father has assigned Jesus a kingdom, so Jesus appoints his disciples to a role in it. Two benefits emerge from the appointment: They will sit at the banquet table when the victory is gained, and they will sit on thrones judging the twelve tribes of Israel.8 This marking out of authority over the twelve tribes shows that Jesus is forming a new community from his disciples. Their authority is not only for this era, but for the one to come as well. These disciples have a central and unique role in God’s plan. Jesus’ remark makes one more thing clear: Although he is headed for his death and Israel will send him there, his rule will never come to an end. At some future day he will judge all humanity, and the disciples receive authority now to help Jesus exercise that rule at a later time.
But not everything is rosy. The cosmic struggle goes on. Jesus singles out Peter for special attention, because Satan has zeroed in on this central disciple, asking to take him through the sieve. Like wheat separated from chaff, Satan wishes to check out what Peter is really made of (cf. Satan’s effort against Job). But Peter does not face this alone. At his side stands Jesus, who intercedes for him and for his faith. That does not mean success in the middle of the test is guaranteed, for Jesus goes on to note that when Peter has “turned back,” he will be called on to strengthen the people. This implies there will be a temporary failure. In the restoration, the ultimate success of Jesus’ intercession emerges, showing how even after a disappointment, his work can lead to recovery.
Peter seems to get the point, for he declares his total allegiance to Jesus. He feels he is willing to go to prison and even to death with Jesus (v. 33). Peter obviously comprehends by this time that death awaits Jesus, and he is confident Jesus need not face it alone. But Jesus knows Peter better than Peter does. He predicts that before the cock crows in the hours just before dawn, Peter will have denied Jesus three times. Despite all the instruction and the benefits Jesus has graciously given his disciples, they still have much to learn about depending on him. They are weak without Jesus.
The pressure on Peter shows how things are changing, so Jesus must prepare them to face future realities. Earlier, when Jesus sent them out and asked them to depend on being supplied with the necessities of life, they lacked nothing (9:1–6; 10:1–24). God provided for them through people. But now it will be necessary to take a purse, a bag, and even a sword. They are now going to minister in a world that may well be hostile to them. What takes place fulfills Isaiah 53:12. Jesus will be reckoned among criminals (“transgressors”), and, by implication, so will those who identify with him. These things must (dei) take place. The citation from the Servant Song is important. Luke does not cite the portion of Isaiah 53 that deals with Jesus’ suffering, but with how others will wrongly view him. The opposition of the nation is predicted. The disciples must be prepared for what lies ahead and understand that ministry takes place in a context of opposition.
As becomes evident in 22:49–51, the disciples misunderstand his rhetorical remarks about defending themselves in the face of opposition. They think that Jesus wants them to take a sword inventory to get ready for battle, and they note they have two swords (macharai; i.e., battle swords). But the sword inventory they really need is an inner one. Jesus thus makes a dismissive remark: “That is enough.” This phrase closes the discussion. The disciples still do not understand what their responsibility is. In the next few hours, they will find out.
Bridging Contexts
EACH TOPIC IN this section shows some connection to our age. Although Judas’s betrayal is unique, he portrays the person who, although close to Jesus and ministering for him, eventually rejects him. There are people today who reflect his attitude. From every external measure, Judas looked like a faithful believer and disciple, but he was, in fact, “a devil” (John 6:70–71). Eventually his lack of faith surfaced in his outright act of betrayal. Sometimes we too see people with a long history of association with the church who eventually turn their backs on it. Exposure and service for Jesus do not necessarily mean we know him. Those who truly know our Lord do not abandon him and reject him. The type of categorical renunciation of Jesus Judas manifested is what made his action distinct and more heinous than Peter’s denials. It revealed where his heart was all along.
The discussion of humility and greatness touches on the topic of service among Jesus’ disciples, especially those who function in roles of leadership. Real leadership does not concern itself with status or rank, but with service. Jesus’ own ministry indicates how central this perspective was in his thinking. He ministered to the poor, the rejected of society, the sick, those of different race and gender, children, or anyone who had a need. Position and status meant nothing to him. The church still needs such service and such an attitude today.
The disciples’ appointment to twelve thrones results from their unique role in Jesus’ ministry. Of course, Judas is already excluded from what is in view here, having opted for another allegiance. But that Jesus honors those who identify with him and that blessing results from this association are abiding principles in this text. Though what Jesus gives the Twelve here is unique, he will give all his servants praise one day for the faithful works they perform (1 Cor. 3:12–14; 4:5).
Peter’s denials are also significant in instructing us about how we fail and how we can recover from failure. On the surface, his actions look much like what Judas did, but with crucial differences. Judas took active action against Jesus; Peter sought only to distance himself publicly from Jesus. Judas had a failure of heart; Peter had a failure of nerve and was visibly hurt by his failure. These differences are instructive, for Jesus intends to restore Peter, while Judas becomes a painfully remembered, condemned, and pathetic figure in Acts 1:15–20. Those close to Jesus can hurt him; they can fail under pressure. Any who are confident they can survive on their own strength are often standing on the edge of a fall (1 Cor. 10:12). Peter’s denials remind us that we can all fall. But the fact that Jesus lays the groundwork for Peter’s restoration even before he falls indicates God’s compassion for us when we turn back to him. It takes great love to forgive and restore.
Jesus’ final remarks about taking one’s own provisions, including a sword, show just how serious the world’s reaction may be to believers. They will now have to fend for themselves. It is important not to miss the rhetorical character of these remarks. The disciples take the comment about the sword literally—one of the disciples will even wield his sword at Jesus’ arrest, a reaction Jesus rebukes. But the Lord has in mind here a toughness and focus of attitude that do not need accolades or the world’s acceptance and care. Disciples serve as aliens in a strange land (1 Peter 2:11), as citizens of heaven (Phil. 3:20–21). They will need to draw together to support one another, while not expecting support from those who do not share their devotion to the Lord.
Contemporary Significance
STARTING WITH ACTS 20:29, Scripture warns about wolves who come from among the Christian community to ravage the church. Many other New Testament texts likewise warn about those who will lead the church astray. A figure like Judas shows just how close to the Lord such people can get. The possibility of defection from within is a difficult topic to address. The community is to be a place of trust, where believers affirm one another. The last thing churches need are heresy hunters who take it upon themselves to sniff out the least suspicion of error. Such an environment communicates mistrust and often sees danger where it does not reside.
Yet the New Testament does not take such a clandestine approach to the possibility of defection. Rather, it issues warnings for people to remain faithful to God and to his Word. It also warns those who attempt to bring down the church that God will deal with them (1 Cor. 3:17–18; Titus 3:9–11; 2 John 9–10). These texts suggest that people who do not maintain the central truths of the faith should not be heeded. Professions of faith and association with the church are not in and of themselves signs of true faith. Faith does, of course, save, and such faith continues to believe, as the saying “Once saved, always saved” implies. God is, after all, thoroughly committed to those who genuinely trust him.
But there is a corollary that goes with such a statement: “Once trusting, always trusting.” That is, those who trust Jesus with a faith that saves always have the sense that they are children of God and do not let that faith go into outright denial (Rom. 8:15). The Spirit who indwells us gives us a sense that we are his children, even in those moments of doubt that can fill our thoughts. Judas is the negative example who makes the positive point. There came a day when he said that Jesus was not the answer. His statement revealed where his heart had always been, though no one knew it up to the moment of his defection (cf. 1 John 2:19). His case warns us not to overestimate ourselves but to stay closely allied to Jesus. The message of this passage is, “Cling to Jesus, and do not be surprised if some people do walk away from him.”
Jesus has had much to say in this Gospel about humility and service. Verses 24–27 show just how different Jesus’ thinking is from the world’s. In the world, the leader gets all the perks and receives service. He wields power and authority with a recognition that his rank gives him the right to direct and coerce into action. Jesus’ approach to leadership is the exact opposite. Leadership is not attaining a rank that allows one to exercise authority with one’s own interests in mind. Leadership is a responsibility and a trust to exercise one’s skills and energies to serve those who are led.
Our culture witnesses many battles that revolve around power. The Bible, however, does not deal in power politics. People in positions of authority are stewards who look to God to meet their needs and who serve him according to their calling. In the last few years, a movement has emerged to call men to be the “heads” of their homes. What is significant about the headship passage in Ephesians 5:22–33 is that it says nothing about the exercise of power. Rather, the passage exhorts husbands to mirror Christ, who gave his body for his bride and calls on them to nourish and cherish their partners. Headship and leadership are not positions that call for the raw exercise of power, but a sensitive display of compassion, care, and service. Pastoral leadership is no different. The nurturing of communities through prayer, counseling, instruction, compassion, and other forms of service is not a matter of wielding power but of sharing spiritual resources and energy in a way that leads by example. Real leadership serves, even when no one is looking. God exalts those who humble themselves, even as they lead by serving.
The example of Peter warns us that we can easily turn our backs on Jesus when we are under pressure. His failure was short-lived because he learned from the experience and found reassurance in the Lord’s restoration in John 21. When we meet Peter again in Acts, he was able to stand and testify to Jesus. He made one significant decision that represented a reversal of where he had been: He no longer cared whether others accepted him. That does not mean he set about becoming a Christian bull in the china shop of the world, creating reaction and offense wherever he could. But it does mean that restored to the opportunity to share and proclaim Jesus, he renewed his commitment to be faithful. The disappointment of Peter’s denials needs to be balanced with the lessons of the rest of his life. Sometimes we can see complete restoration from a severe fall. Of course, a key part of the difference in Peter is the provision of the Spirit he receives at Pentecost that explains his boldness in Acts. The resources Peter had are the same we have today. Through the Spirit, transformation and restoration are possible.
I suspect that all of us understand Peter. We have all had times when we had a chance to identify with Jesus but remained silent or denied him because we did not know what reaction might set in. We have failed in standing up for Jesus. But like Peter, we also can learn from our failures and grow. And like Peter, Jesus calls us back to strengthen his people and to serve them.
Jesus heads to his death, having armed his disciples with an awareness of the opposition they face. The situation is no different today. Christians are often “out of their element” in the world, at least if they are functioning in a Christian manner. Fending for themselves means drawing on the unity the church is to have in the Lord. Many denominations and Christian groups obscure the basic unity we possess, even though our allegiance to Jesus should bring us together and cause us to fend for each other. Magnifying our differences, which are often tiny in comparison to our differences with the world, we end up spending our energy wielding swords on each other, rather than facing the more fundamental conflict that exists in the world. The church is called to a rescue mission, but it is hard to perform when the tactical squads spend all their time sniping at each other.
Some, of course, think our differences are significant. Perhaps some are, but we should never forget they are minor “in-house” discussions compared to the battles we face in the world. Far too many Christian groups do not work together today because they are divided on issues that are not central to the faith. We can and should have “in-house” discussions, but not in a way that leaves our mission at risk.
The last part of this discourse warns us that a battle lies ahead. The church has been wrestling with the spiritual forces of darkness for centuries (Eph. 6:10–18). But wars are never won when allies are divided. All our energy and resources should go into making sure we have the provisions to carry out our mission. We can continue to talk about the most effective strategies, but to accomplish our call we must respect those we recognize are on our side and keep the real enemy in our sights. The disciples needed such unity when they launched the church through the Spirit’s enabling in Acts. We need to regain such unity to continue her task effectively today.
In contrast to this tendency to fight in-house, Jesus urges preparation and a recognition that we as a community must provide for ourselves. This means the church cannot expect the world to come to its defense. Rather, we must stand together. The defense called for here manifested itself in Acts as the community looked out for, prayed for, and protected figures like Peter and Paul. Our opposition must not be a militant or violent one, a reaction Jesus specifically disapproves of in verses 50–51. But it is a form of defensive engagement where the community stands up for its own, offering them protection or caring for them, even if they are called to send them along to a location where they may be at risk. We must work with each other and support each other as the gospel is shared in the world.