Luke 22

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Luke 22 details the events leading to Jesus's arrest, beginning with Judas's betrayal agreement and the institution of the Lord's Supper. Jesus then prays in Gethsemane, facing profound agony and submitting to God's will. He is subsequently arrested by Judas's kiss, while Peter denies him three times, fulfilling prophecy, and Jesus is brought before the Jewish council.

The Plot to Kill Jesus and Judas's Betrayal 1–6

Now the feast of unleavened bread drew nigh, which is called the Passover.

And the chief priests and the scribes sought how they might put him to death; for they feared the people.

And Satan entered into Judas who was called Iscariot, being of the number of the twelve.

And he went away, and communed with the chief priests and captains, how he might deliver him unto them.

And they were glad, and covenanted to give him money.

And he consented, and sought opportunity to deliver him unto them in the absence of the multitude.

Preparations for the Passover 7–13

And the day of unleavened bread came, on which the passover must be sacrificed.

And he sent Peter and John, saying, Go and make ready for us the passover, that we may eat.

And they said unto him, Where wilt thou that we make ready?

And he said unto them, Behold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth.

And ye shall say unto the master of the house, The Teacher saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?

And he will show you a large upper room furnished: there make ready.

And they went, and found as he had said unto them: and they made ready the passover.

Institution of the Lord's Supper 14–23

And when the hour was come, he sat down, and the apostles with him.

And he said unto them, With desire I have desired to eat this passover with you before I suffer:

for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God.

And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves:

for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come.

And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me.

And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.

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

For the Son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed!

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

Dispute Over Greatness 24–30

And there arose also a contention among them, which of them was accounted to be greatest.

And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors.

But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.

For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth.

But ye are they that have continued with me in my temptations;

and I appoint unto you a kingdom, even as my Father appointed unto me,

that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel.

Jesus Predicts Peter's Denial 31–35

Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat:

but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren.

And he said unto him, Lord, with thee I am ready to go both to prison and to death.

And he said, I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me.

And he said unto them, When I sent you forth without purse, and wallet, and shoes, lacked ye anything? And they said, Nothing.

Readiness for the Coming Conflict 36–38

And he said unto them, But now, he that hath a purse, let him take it, and likewise a wallet; and he that hath none, let him sell his cloak, and buy a sword.

For I say unto you, that this which is written must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment.

And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Jesus Prays on the Mount of Olives 39–46

And he came out, and went, as his custom was, unto the mount of Olives; and the disciples also followed him.

And when he was at the place, he said unto them, Pray that ye enter not into temptation.

And he was parted from them about a stone’s cast; and he kneeled down and prayed,

saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

And there appeared unto 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 upon the ground.

And when he rose up from his prayer, he came unto the disciples, and found them sleeping for sorrow,

and said unto them, Why sleep ye? rise and pray, that ye enter not into temptation.

The Arrest of Jesus 47–53

While he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them; and he drew near unto Jesus to kiss him.

But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword?

And a certain one of them smote the servant of the high priest, and struck off his right ear.

But Jesus answered and said, Suffer ye them thus far. And he touched his ear, and healed him.

And Jesus said unto the chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves?

When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness.

Peter Denies Jesus 54–62

And they seized him, and led himaway, and brought him into the high priest’s house. But Peter followed afar off.

And when they had kindled a fire in the midst of the court, and had sat down together, Peter sat in the midst of them.

And a certain maid seeing him as he sat in the light of the fire, and looking stedfastly upon him, said, This man also was with him.

But he denied, saying, Woman, I know him not.

And after a little while another saw him, and said, Thou also art one of them. But Peter said, Man, I am not.

And after the space of about one hour another confidently affirmed, saying, Of a truth this man also was with him; for he is a Galilæan.

But Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the cock crow this day thou shalt deny me thrice.

And he went out, and wept bitterly.

Jesus Mocked and Examined 63–71

And the men that held Jesus mocked him, and beat him.

And they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee?

And many other things spake they against him, reviling him.

And as soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying,

If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe:

and if I ask you, ye will not answer.

But from henceforth shall the Son of man be seated at the right hand of the power of God.

And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am.

And they said, What further need have we of witness? for we ourselves have heard from his own mouth.

Bible text: American Standard Version (1901) · Public domain

Study Notes for Luke 22

Verse 1

unleavened bread … called the Passover — The Law distinguishes them: the LORD's passover falls 'in the fourteenth day of the first month at even', and 'on the fifteenth day … the feast of unleavened bread' follows for seven days (Lev 23:5–6). Luke names them as one season. Azymos is 'without leaven'. Matthew and Mark date the plot two days before (Matt 26:2; Mark 14:1).

Verse 2

for they feared the people — Zeteo, 'sought', is a continuing search. The same men had earlier 'sought to destroy him, And could not find what they might do: for all the people were very attentive to hear him' (Luke 19:47–48). Phobeo is the fear that shapes their plan: 'Not on the feast day, lest there be an uproar of the people' (Mark 14:2).

Verse 3

Then entered Satan into Judas — Eiserchomai is to enter in. The devil had departed from Christ 'for a season' (Luke 4:13); he now works through one of 'the twelve', whom Luke has named 'Judas Iscariot, which also was the traitor' (6:16). John adds that 'after the sop Satan entered into him' (John 13:27). The betrayal fulfils Ps 41:9, 'mine own familiar friend'.

Verse 7

when the passover must be killed — Dei, 'must', is the Law's necessity, and thuo is to slay as a sacrifice. The congregation 'shall kill it in the evening' (Ex 12:6), and the passover is sacrificed 'at even, at the going down of the sun' (Deut 16:6). The disciples are sent in v.8: 'Go and prepare us the passover, that we may eat.'

Verse 10

a man … bearing a pitcher of water — Keramion, an earthen pitcher, occurs only here and in the parallel account (Mark 14:13). The sign leads to a house, where the owner is to be asked, 'Where is the guestchamber, where I shall eat the passover with my disciples?' (v.11). It comes out as foretold: 'they went, and found as he had said unto them: and they made ready the passover' (v.13).

Verse 14

he sat down, and the twelve apostles — Anapipto is to lie back at table. Luke calls the twelve 'apostles' as Christ 'named' them (Luke 6:13). The hour is that of the Law, the passover killed 'at even' (Deut 16:6). Judas is still present: 'the hand of him that betrayeth me is with me on the table' (v.21).

Verse 15

With desire I have desired — The Greek joins the noun and verb of one root (epithymia … epethymesa) for emphasis. 'Suffer' is pascho, and 'passover' pascha. He had spoken of this hour before: 'I have a baptism to be baptized with; and how am I straitened till it be accomplished!' (Luke 12:50); John 13:1 says that 'his hour was come'.

Verse 16

until it be fulfilled in the kingdom of God — Pleroo is to fill full. The same limit is set on the cup: 'I will not drink of the fruit of the vine, until the kingdom of God shall come' (v.18). The meal is promised again in the kingdom: 'eat and drink at my table in my kingdom' (v.30); 'the marriage supper of the Lamb' (Rev 19:9).

Verse 19

this do in remembrance of me — Eucharisteo, 'gave thanks'. Anamnesis, 'remembrance', occurs only here, in Paul's account (1 Cor 11:24–25) and in Heb 10:3. The Passover was already 'a memorial' to be kept 'throughout your generations' (Ex 12:14). 'Given for you' is huper humon. Paul 'received of the Lord' the same institution (1 Cor 11:23).

Verse 20

the new testament in my blood — Diatheke, 'testament' here, is 'covenant' in Heb 8:8, quoting Jer 31:31, 'I will make a new covenant'. At Sinai Moses said, 'Behold the blood of the covenant' (Ex 24:8). 'Shed' is ekcheo, poured out; Matthew adds the purpose, 'for many for the remission of sins' (Matt 26:28).

Verse 22

as it was determined — Horizo, to mark out by a boundary, is the verb of 'the determinate counsel and foreknowledge of God' (Acts 2:23). 'Betrayed' is paradidomi, the verb of 'delivered him up for us all' (Rom 8:32). In one verse the appointed course and the woe on Judas stand together.

Verse 24

a strife among them — Philoneikia, love of contention, occurs only here in the New Testament. The question of who is 'greatest' had come before (Luke 9:46; Mark 9:34), and James and John had asked for the places at his right and left (Mark 10:37). The answer is in vv.25–26: 'The kings of the Gentiles exercise lordship … But ye shall not be so.'

Verse 27

as he that serveth — Diakoneo is to wait on, and anakeimai to recline at table. Christ states it of himself: 'the Son of man came not to be ministered unto, but to minister' (Matt 20:28). The same night John records him pouring water into a basin and beginning to wash the feet of the disciples (John 13:5); Luke 12:37 has him serving the watchful servants.

Verse 29

I appoint unto you a kingdom — Diatithemai is the verb behind diatheke, 'testament' in v.20; it is 'make' in 'the covenant that I will make' (Heb 8:10). The kingdom passes in order: 'as my Father hath appointed unto me'. The sequel is v.30, 'sit on thrones judging the twelve tribes of Israel', after those who 'continued with me in my temptations' (v.28).

Verse 31

Satan hath desired to have you — Exaiteomai, to demand for trial, occurs only here; Satan asked leave against Job in the same way (Job 1:6–12). 'You' is plural, and 'Simon, Simon' repeats the form of 'Martha, Martha' (Luke 10:41). Siniazo, to sift, is also only here; compare Amos 9:9, 'like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth'.

Verse 32

I have prayed for thee — The pronoun turns singular (peri sou), for Simon alone. 'Fail' is ekleipo, to give out, the verb of 'when ye fail' (Luke 16:9). The prayer is that faith not fail, not that he escape the sifting. 'Converted' is epistrepho, turned back, and 'strengthen' sterizo; Peter later writes of the God who will 'stablish, strengthen, settle' (1 Pet 5:10).

Verse 36

he that hath no sword — 'But now' sets it against the earlier sending 'without purse, and scrip, and shoes', when they 'lacked' nothing (v.35). V.37 follows as the reason. When the disciples say, 'here are two swords', he answers, 'It is enough' (v.38). At the arrest he says, 'Suffer ye thus far' (v.51), and 'Put up again thy sword into his place' (Matt 26:52).

Verse 37

he was reckoned among the transgressors — The words are Isa 53:12, 'he was numbered with the transgressors'. Anomos is lawless; Mark 15:28 cites the same scripture at the cross, between two others (Luke 23:32–33). 'Have an end' and 'accomplished' are of the root telos and the verb teleo, which is also the 'It is finished' of John 19:30.

Verse 39

as he was wont — Ethos is custom. Luke has already written, 'at night he went out, and abode in the mount that is called the mount of Olives' (21:37). John gives the result: 'Judas also … knew the place: for Jesus ofttimes resorted thither with his disciples' (John 18:2). Luke does not name Gethsemane (Mark 14:32); John calls it 'a garden' (18:1).

Verse 42

remove this cup from me — The 'cup' (poterion) is the LORD's own: 'in the hand of the LORD there is a cup' (Ps 75:8). He had asked James and John, 'can ye drink of the cup that I drink of?' (Mark 10:38), and tells Peter 'the cup which my Father hath given me, shall I not drink it?' (John 18:11). 'Not my will' is thelema, the word of 'Thy will be done' (Matt 6:10).

Verse 43

strengthening him — Optanomai, 'appeared', is the verb of the angel who appeared to Zacharias (Luke 1:11). Enischuo, to strengthen, occurs only here and of Saul after he 'received meat' (Acts 9:19). After the temptation in the wilderness angels also 'came and ministered unto him' (Matt 4:11); Heb 1:14 calls them 'ministering spirits'.

Verse 44

being in an agony — Agonia, ektenesteron ('more earnestly'), hidros ('sweat') and thrombos ('great drops', clots) each occur only here in the New Testament. The sweat was 'as it were' (hosei) great drops of blood, a likeness; Heb 5:7 speaks of 'strong crying and tears' offered 'in the days of his flesh'.

Verse 47

to kiss him — Phileo is to love, and to kiss. 'One of the twelve' recalls the identification of v.3. Christ answers, 'betrayest thou the Son of man with a kiss?' (v.48), and in Matthew, 'Friend, wherefore art thou come?' (26:50). Prov 27:6 says, 'the kisses of an enemy are deceitful'; Joab took Amasa 'by the beard … to kiss him' and smote him (2 Sam 20:9–10).

Verse 51

he touched his ear, and healed him — Eao, to let be, is his word when the disciples ask, 'Lord, shall we smite with the sword?' (v.49). Matthew and Mark record only that the ear was struck off (Matt 26:51; Mark 14:47), and John names the servant, 'Malchus' (John 18:10); the healing is in Luke alone. The sword is put away: 'they that take the sword shall perish with the sword' (Matt 26:52).

Verse 53

the power of darkness — Exousia, authority, and skotos, darkness, are the pair of Col 1:13, 'delivered us from the power of darkness'. 'Your hour' stands against John 7:30, 'his hour was not yet come'. They had not laid hands on him though he taught 'daily in the temple' (Luke 19:47); the captains of the temple stand among them (v.52).

Verse 54

Peter followed afar off — Akoloutheo, to follow, is the word of discipleship, 'take up his cross daily, and follow me' (Luke 9:23); makrothen is 'from a distance'. Peter had said, 'I am ready to go with thee, both into prison, and to death' (v.33). Mark adds that he followed 'even into the palace of the high priest' (Mark 14:54).

Verse 61

the Lord turned, and looked upon Peter — Emblepo, 'looked upon', is the verb of John 1:42, 'when Jesus beheld him', at their first meeting. 'Remembered' is hypomimnesko, was reminded, the verb of John 14:26, 'bring all things to your remembrance'. 'Deny' is aparneomai, the verb of 'let him deny himself' (Luke 9:23). In v.62 Peter 'wept bitterly'.

Verse 63

mocked him, and smote him — Empaizo, to mock, is the verb of his own foretelling: 'he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on' (Luke 18:32). Dero is to beat. Isaiah has the same: 'I gave my back to the smiters … I hid not my face from shame and spitting' (Isa 50:6).

Verse 66

the elders of the people and the chief priests and the scribes — These are the three groups named in his own foretelling: 'rejected of the elders and chief priests and scribes' (Luke 9:22). Synedrion is the council. Matthew and Mark also place the council at morning (Matt 27:1; Mark 15:1), after the night in the high priest's house (v.54).

Verse 69

Hereafter shall the Son of man sit — 'Hereafter' is literally 'from now' (apo tou nun). The words join Ps 110:1, 'Sit thou at my right hand', and Dan 7:13, 'one like the Son of man came with the clouds of heaven'. 'Power' is a name for God, as in Mark 14:62, 'the right hand of power'. Stephen later sees him 'standing on the right hand of God' (Acts 7:56).

Verse 70

Ye say that I am — The council joins the two titles: 'Art thou the Christ?' (v.67), 'Art thou then the Son of God?' Ps 2:7 has 'Thou art my Son', and the angel had said 'shall be called the Son of God' (Luke 1:35). The reply is like his answer to Pilate, 'Thou sayest it' (23:3); they take it as confession: 'we ourselves have heard of his own mouth' (v.71).