ESV Global Study Bible :: Footnotes for Luke 22

Luke 22:1–23:56 The Suffering and Death of Jesus. As Jesus’ death draws near, the scene shifts from the temple area to the city of Jerusalem. The emphasis shifts from Jesus’ teachings to events surrounding his death.

Luke 22:1–38 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.

Luke 22:1 The Feast of Unleavened Bread spanned the 15th to the 21st of Nisan, the first month in the Jewish calendar (March/April in the Gregorian calendar). See note on Mark 14:12. Passover. See note on Luke 2:41.

Luke 22:2 The chief priests and the scribes are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. See notes on Matt. 2:4; 26:3–4.

Luke 22:3 Judas had never truly believed in Jesus, and Jesus was aware of this (see John 6:64, 70). 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). Now, with the consent of Judas’s own sinful heart, Satan entered into Judas, prompting him to go to the chief priests with a plot against Jesus (Luke 22:4; see also John 13:27).

Luke 22:4–6 officers. Leaders of the temple police (see v. 52). how he might betray him. Judas planned things so that Jesus would be arrested away from the crowd (see v. 53 and note on Mark 14:10–11).

Luke 22:7–13 on which the Passover lamb had to be sacrificed. See note on Matt. 26:17. The Passover meal had to be eaten in 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 carrying a jar of water—something one would expect a woman to be doing. The secretive nature of the meeting suggests that Jesus was seeking privacy. Everything takes place just as he had told them (compare Luke 19:32), suggesting either a prearrangement or a miraculous work of God.

Luke 22:14–23 Luke’s version of Jesus’ final Passover meal with his disciples differs in two ways from Matt. 26:17–29 and Mark 14:17–25. Luke places Jesus’ statement about his betrayal after the meal rather than before (probably an arrangement by topic), and he refers to two cups (Luke 22:17–18, 20) rather than one.

Luke 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; see note on Matt. 26:20).

Luke 22:16 I will not eat it means “I will not eat it again” (see esv footnote). Until it is fulfilled refers to the future messianic banquet (see note on Rev. 19:9–10).

Luke 22:17 took a cup. See note on Matt. 26:27.

Luke 22:19 The expression This is my body has been interpreted in various ways throughout the history of the church. Roman Catholics believe that the bread and wine actually become the body and blood of Christ. Lutherans believe that the literal body and blood of Christ are present “in, with, and under” the bread and wine. Some Anglicans refer to the “real presence” of Christ in the bread and wine. Most other Protestants believe that the body and blood of Christ are not literally, physically present in the elements of the meal, but that Christ is present symbolically. Most would also add that Christ is present spiritually with and in those who receive the elements in faith. given for you. This same verb is connected to sacrifice in Mark 10:45; Luke 2:24; Gal. 1:4. The Greek translated “for you” often has the meaning of one person doing something in place of someone else. Jesus’ body will take the place of the Passover lamb. God will “pass over” the sins of the people because of Jesus’ sacrifice. Do this in remembrance of me. See note on 1 Cor. 11:24.

Luke 22:20 This cup. See notes on Matt. 26:28; Luke 22:42. New covenant in my blood (see “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, that is, in death. for you. Compare Mark 14:24; Luke 22:19.

Luke 22:21 the hand of him who betrays me. See note on Matt. 26:23.

Luke 22:22 The approaching death of the Son of Man has been determined by God. However, woe to that man by whom he is betrayed means that Judas is still responsible for his actions (see note on Mark 14:21).

Luke 22:23 which of them it could be. Judas is still present. His behavior, like his previous conduct, apparently did not give him away as the traitor.

Luke 22:24 greatest. Compare Mark 8:34–38.

Luke 22:27 But I. Jesus is the supreme example of humility (John 13:3–17).

Luke 22:30 For eat and drink in the kingdom of God, see 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 disrespectful if it were not true.

Luke 22:31 Satan demanded to have you (compare 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.”

Luke 22:32 I have prayed . . . that your faith may not fail. “Your” here is singular, so Peter alone is addressed. turned. See Acts 3:19; 9:35.

Luke 22:34 rooster . . . crow. Each morning, roosters would crow a number of times separated by a few minutes. In Mark Jesus specifies the first two individual crowings. Matthew, Luke, and John, however, refer to the entire time of several crowings. See note on John 13:38. deny three times. See Luke 22:54–62.

Luke 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 believe this means being armed spiritually to fight spiritual foes (compare Eph. 6:10–17). According to this view: (1) in Luke 22:38 the disciples misunderstand Jesus’ command and produce literal swords; Jesus’ response that “It is enough” is a rebuke, as if he were saying, “Enough of this talk about swords”; (2) just a few minutes later Jesus will again prohibit the use of a literal sword (vv. 49–51). Others take this as a command to have a literal sword for self-defense. According to this view: (1) the moneybag, knapsack, and cloak in this verse are literal, so the sword must be literal as well; (2) Jesus’ response that “It is enough” (v. 38) actually approves the swords the disciples have as being enough, and his later rebuke in vv. 49–51 only prohibits them from blocking his arrest and suffering, that is, from seeking to advance the kingdom of God by force; (3) the very fact that the disciples possess swords (v. 38) suggests that Jesus has not prohibited them from carrying swords up to this point, and Jesus never prohibited self-defense (see note on Matt. 5:39). Both views have some merit.

Luke 22:37 Scripture must be fulfilled. Jesus’ coming suffering and death are a necessary part of God’s plan. he was numbered with the transgressors. See 23:32–33, 39–43; Isa. 53:12.

Luke 22:38 Lord, here are two swords. See note on vv. 35–36.

Luke 22:40 when he came to the place. Luke assumes his readers knew that “the place” was the garden of Gethsemane. Pray that you may not enter into temptation. The temptation was to give in to physical sleep (see vv. 45–46) and thus fail in their responsibility to support Jesus. It may point also to the temptation to deny Jesus when he is led away to the cross (see vv. 54–62).

Luke 22:41 knelt down. A posture of complete humility in prayer.

Luke 22:42 On Father, see note on Matt. 6:9. this cup. A symbol of Jesus’ future suffering (see Matt. 20:22–23; Mark 10:38–39). Taking the cup shows that Jesus took God’s wrath upon himself (see Isa. 51:17, 22; Jer. 25:15; Ezek. 23:31–33; Hab. 2:16). Jesus died for the sake of and instead of his people (see notes on Mark 14:36; John 18:11; Rom. 3:25; 1 John 2:2). Nevertheless, not my will, but yours, be done. Jesus intentionally, voluntarily, and obediently “endured the cross, despising the shame” (Heb. 12:2).

Luke 22:44 Jesus was in agony in anticipation of bearing “our sins in his own body on the tree” (1 Pet. 2:24). his sweat became like great drops of blood falling down to the ground. Though the word “like” may indicate that this is a metaphor, there are other accounts of people sweating blood—a condition known as hematidrosis, where extreme anguish or physical strain causes one’s capillary blood vessels to dilate and burst, mixing sweat and blood. In either case, Luke is describing the intensity of Jesus’ emotional and physical trauma.

Luke 22:45 sleeping for sorrow. It had been a long day, and the disciples were emotionally and physically exhausted.

Luke 22:47 kiss. It was customary for a disciple to greet his teacher with a kiss. Here it serves to identify Jesus in the darkness (see Mark 14:44).

Luke 22:49–51 what would follow. Jesus’ arrest. shall we strike with the sword? Swords were commonly worn for protection against thieves.

Luke 22:50–51 cut off his right ear. See note on John 18:10. That Jesus touched and healed him is recorded only in Luke.

Luke 22:52 chief priests . . . elders. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. officers of the temple. Leaders of the temple police.

Luke 22:54–62 Luke places Peter’s denial of Jesus earlier than Jesus’ appearance before the Sanhedrin (vv. 66–71), while Matthew and Mark place it afterward. Luke may have wanted to arrange his material in a more topical, “orderly” way (see 1:3).

Luke 22:54 high priest’s house. The home of Caiaphas (Matt. 26:57), the ruling high priest (see notes on Matt. 26:57–58; John 18:24), was perhaps shared with his father-in-law Annas. Peter was following “to see the end” (Matt. 26:58).

Luke 22:59 The people in the courtyard know by his accent that Peter is a Galilean (Matt. 26:73).

Luke 22:63 The men . . . holding Jesus were probably “officers” (vv. 4, 52), that is, leaders of the temple police.

Luke 22:66–71 Luke’s account of Jesus’ trial is much shorter than Matthew’s and Mark’s.

Luke 22:66 When day came. Luke combines the first (Mark 14:53–65) and second (Mark 15:1) meetings of the Sanhedrin. assembly of the elders. A synonym for the Sanhedrin.

Luke 22:67–68 If you are the Christ, tell us. This was the key issue of the trial.

Luke 22:69 the Son of Man shall be seated at the right hand . . . of God. Jesus declares that he is the human Messiah anticipated by the Jews and also the divine Son of Man (Dan. 7:13–14) who sits at the right hand of God (Ps. 110:1–2) and who will come in power to reign over the earth (see note on Matt. 8:20).

Luke 22:70 Son of God, “the Christ” (Messiah; v. 67), and “Son of Man” all refer to Jesus. Each emphasizes different aspects of his person and role. “Son of God” points to Jesus’ unique relationship to God. “Christ” indicates that Jesus claimed to be the Son of David, the Messiah. “Son of Man” points to the person identified in Dan. 7:13–14 who will rule the kingdom of God. You say that I am. A Greek expression that throws responsibility back upon the one asking the question (compare Matt. 26:25, 64).

Luke 22:71 What further testimony do we need? The desire to catch Jesus in something he might say (compare 11:54; 20:20; 26) has been achieved. We have heard . . . from his own lips indicates that the members of the Sanhedrin considered Jesus’ claims (22:68–70) to be enough to condemn him.