22:1–6 Luke records the Jewish leaders plotting to kill Jesus—and Judas conspiring with them. Parallel accounts occur in the other three Gospels (Matt 26:2–5, 14–16; Mark 14:1–2, 10–11; John 11:47–53; 13:2).

22:1 feast of Unleavened Bread A seven-day festival that began immediately after Passover (see note on Lev 23:6). Luke links both celebrations here and in Acts 12:3–4.

22:2 scribes See note on Luke 5:21.

they were afraid of the people The religious leaders are afraid that arresting Jesus would result in protests among His many supporters, possibly inviting persecution by the Romans and leading to their own power being diminished (see 19:47–48; note on 19:47).

22:3 Satan entered into Judas See John 13:27 and note.

22:4 officers of the temple guard The Greek word used here, stratēgos, might refer to temple supervisors, who also functioned as accountants. This understanding makes sense in light of their financial negotiations with Judas (Luke 22:5).

22:7–23 Jesus and the apostles celebrate Passover. The details about preparing for the meal (vv. 7–13) might reflect prior arrangements made by Jesus or—more in keeping with Luke’s portrayal of Him—Jesus’ supernatural knowledge. As Jesus leads the ritual meal, He instructs His disciples to remember Him each time they eat it in the future (vv. 14–20). Jesus also predicts His betrayal by one of those present (vv. 21–23). Parallel accounts occur in the other three Gospels (Matt 26:17–29; Mark 14:12–25; John 13:21–30; compare John 6:51–58).

22:7 the Passover lamb Jews celebrated Passover on the 14th day of the month of Nisan (March—April). Because they sacrificed the Passover lamb at twilight (Exod 12:6; Lev 23:5; Num 9:3), they actually consumed it on the evening that began the 15th of Nisan, the first day of the feast of Unleavened Bread (Lev 23:6).

22:8 he sent Peter and John Jesus sends the two most prominent disciples to make the meal arrangements.

22:10 a man carrying a jar of water These details likely are meant to show Jesus’ supernatural knowledge, which supports Luke’s portrayal of Him as the divine Messiah (compare Luke 2:11 and note).

22:14 the apostles Specifically the 12 apostles named in 6:13–16.

22:16 until it is fulfilled in the kingdom A reference to the messianic banquet, which was expected to accompany the full arrival of God’s kingdom (Isa 25:6–8; compare Luke 12:36; 14:15–24; Rev 19:6–9).

22:19 This is my body Jesus reinterprets the symbolism of the bread consumed to commemorate the Passover meal (Deut 16:1–8), applying it to His impending death. Compare Mark 14:22 and note.

given for you Indicates the vicarious nature of Jesus’ sacrificial death.

Do this in remembrance of me Jesus instructs His followers to commemorate His crucifixion and all the saving actions He accomplishes in His death. The early church continued this tradition.

22:20 This cup Perhaps meant to recall ot imagery of the cup of wrath and affliction (Jer 25:15–29).

the new covenant in my blood Jesus is referencing Jer 31:31. Jesus states that His imminent death enacts the new covenant centered on forgiveness (see Jer 31:34; Matt 26:28 and note; Mark 14:24 and note).

22:22 according to what has been determined Jesus acknowledges that Judas’ betrayal will be used by God to accomplish His purpose of Jesus dying on behalf of humanity (compare Isa 53:10 and note).

woe to that man Judas remains responsible for his actions. In the book of Acts, Luke portrays Judas’ violent death to illustrate this point (see Acts 1:18 and note).

22:24–30 The disciples’ argument about who is the greatest emerges from their puzzlement over who might betray Jesus (Luke 22:23). Jesus gently rebukes them, explaining their future role in His kingdom. Compare Matt 20:24–28; Mark 10:41–45. The Twelve ISBE Twelve, The AYBD

22:26 like the one who serves Jesus provides a vivid example of humble service in John’s account of the Last Supper (John 13:1–20; compare Matt 20:26 and note).

22:27 as the one who serves Descriptive of Jesus’ life and ministry (see Mark 10:45 and note).

22:29 I confer on you a kingdom Jesus’ apostles share in God’s kingdom.

22:30 at my table in my kingdom A reference to the messianic banquet (see Luke 22:16 and note).

sit on thrones judging the twelve tribes The disciples are to exercise their authority as humble servants, in a manner opposite their foreign oppressors (vv. 25–26).

22:31–34 Following the disciples’ dispute over which of them is the greatest, Jesus turns to their spokesman, Peter—who might have been bragging the loudest—and predicts his failure. Compare Matt 26:31–35; Mark 14:27–31; John 13:36–38.

22:31 Satan has demanded to sift you The Greek word translated “you” is plural here, referring to all of the disciples. This seems to be a reference to the testing of the faithfulness of Jesus’ followers, not an indication that Jesus is handing them over to destruction (compare Job 1:6–12; 2:1–6).

22:32 but I have prayed for you Here, the Greek word for “you” is singular and refers to Peter.

22:33 to prison and to death While Peter seems overconfident here, his devotion to Jesus does eventually lead to both imprisonment (Acts 12:1–19) and martyrdom (as recorded in the early church letter 1 Clement Luke 5:4).

22:34 the rooster will not crow Indicates that Peter’s denials will take place before dawn.

22:35–38 This section is unique to Luke’s Gospel. It records Jesus preparing His disciples for His arrest.

22:35 Nothing During the disciples’ earlier mission (9:1–6), God saw to it that their needs were met.

22:36 has a money bag must take it The change in Jesus’ instructions indicates that a crisis is coming, as explained in v. 37.

sell his cloak and buy one Jesus’ instructions to buy a sword seems strange, especially in light of his condemnation of violence when Peter cuts off the guard’s ear in vv. 50–51. Jesus could be endorsing the legitimacy of self-protection or be speaking in hyperbole, since Peter has just spoken about his willingness to face violence (v. 33).

22:37 And he was counted with the criminals Jesus quotes Isa 53:12 as a reference to His imminent crucifixion alongside two criminals (Luke 23:32).

Jesus’ Fulfillment of Old Testament Prophecy Table

is being fulfilled This phrase likely refers to arrangements for Jesus’ arrest. In John’s Gospel, Jesus sends Judas away just prior to this point in the narrative (John 13:27).

22:38 It is adequate Two swords certainly would not have been enough to establish Jesus as the earthly king in Jerusalem. See note on Luke 22:36.

22:39–46 Jesus leads His disciples to a secluded place to pray; He asks God the Father for strength to carry out His will (compare Isa 53:12). There are parallel accounts in the other three Gospels (Matt 26:36–46; Mark 14:32–42; John 18:1–2). Gethsemane ISBE Gethsemane DJG

22:40 that you will not enter into temptation Echoes the Lord’s Prayer (Luke 11:2–4).

22:42 this cup Refers to suffering and death (see v. 20 and note).

22:43 And an angel from heaven appeared Verses 43–44 do not appear in several of the oldest manuscripts of Luke. They likely were added later to reflect the oral tradition of the early church.

22:45 from sorrow Only Luke’s account includes this explanation.

22:47–53 As the mob arrives to arrest Jesus, His disciples ask whether they should attack. All four Gospels record that one disciple drew his sword and cut off the ear of the high priest’s slave; Luke is the only Gospel to report that Jesus reattached the man’s ear (compare Matt 26:47–56; Mark 14:43–52; John 18:2–12). Malchus ISBE

22:47 one of the twelve This description magnifies Judas’ treachery: One of Jesus’ closest disciples is betraying Him.

22:48 Son of Man A title with messianic overtones (see note on Matt 8:20).

22:50 a certain one of them Identified in John 18:10 as Peter.

22:51 he touched his ear and healed him This shows that Jesus had compassion even on those who came to arrest Him.

22:52 officers of the temple See Luke 22:4 and note.

22:53 the domain of darkness Likely a reference to satanic influence (compare 4:13; 22:3).

22:54–65 This section records Peter’s three denials of Jesus; it also describes the guards beating and mocking Jesus. Compare parallel accounts in Matt 26:67–75; 27:27–31; Mark 14:65–72; 15:16–20; John 18:12–27; 19:2–3.

22:57 But he denied it Peter’s first denial of Jesus.

22:58 But Peter said, “Man, I am not!” Peter’s second denial of Jesus.

22:59 he is also a Galilean This final charge includes evidence of Peter’s association with Jesus: They are both from Galilee. Matthew notes that Peter’s accent gave him away as a Galilean (Matt 26:73).

22:60 I do not know Peter’s third denial of Jesus.

a rooster crowed Fulfilling Jesus’ prediction in Luke 22:34.

22:61 looked intently at Peter Luke is the only Gospel writer to include this detail. Presumably, Jesus was somewhere in the courtyard at this point.

22:63 to mock him while they beat him Fulfills Jesus’ prediction in 18:32.

22:64 Prophesy! Who is the one who struck you The guards mockingly expect Jesus to have supernatural knowledge—similar to Simon the Pharisee, who dismissed Jesus when the sinful woman anointed His feet (7:39).

22:66–71 The chapter concludes with Jesus’ trial before the Sanhedrin. He affirms that He is the Messiah, and the council condemns Him to death. All three of the other Gospels include parallel accounts (Matt 26:59–65; Mark 14:55–63; John 18:12–14, 19–23). Sanhedrin EDEJ

22:66 to their Sanhedrin The Greek word used here, synedrion, refers to the council in charge of Jewish affairs in Roman Palestine.

Sanhedrin The Sanhedrin, the Jewish high council, consisted of the most influential members of Jewish society. The Romans gave this body limited authority over internal Jewish matters. Jewish tradition claims that the Sanhedrin had existed since the time of Moses (Num 11:16); however, in existing sources, the earliest support for the council comes from the late second century bc. It remains possible that the Sanhedrin’s origins date to the Persian period (ca. 530–330 bc), when the Jews enjoyed a degree of autonomy after the return from the Babylonian exile. The Sanhedrin was disbanded in the aftermath of the events of ad 70 when the Romans destroyed Jerusalem and removed the Jews’ privilege of self-governance.

22:69 the Son of Man will be seated A messianic reference, drawn from Dan 7:13–14 (see Luke 21:27 and note; note on Mark 2:10).

at the right hand of the power of God A position of supreme honor and authority. According to Jesus’ interpretation of Psa 110:1, Yahweh invites the Messiah to sit at His right hand (compare Luke 20:41–44).

22:70 You say that I am A terse affirmation similar to the English expression “you said it.”