The Feast of Unleavened Bread,
called the Passover,[475]
was approaching.
2 The chief priests and the religious teachers were trying to find
a way to kill Jesus, for they were afraid of the people. 3 Then Satan entered into Judas who was called Iscariot, one of the twelve. 4 He went and discussed with the chief priests and officers how he might
betray Jesus to them. 5 They were delighted and offered to pay him. 6 He
agreed, and started looking for a good opportunity to betray Jesus to them
when the crowd was not there. 7 The first day of Unleavened Bread arrived, when the Passover lamb had
to be sacrificed.
[476] 8 Jesus sent Peter and John, saying to them, “Go and
prepare the Passover meal for us so we can eat it together.” 9 They asked him,
“Where do you want us to prepare it?” 10 He said to them, “When you go into
the city a man carrying a pitcher of water will meet you. Follow him and go
into the house he enters, 11 and say to the owner of the house, ‘The teacher
asks you, “Where is the room where I may eat the Passover with my
disciples?”’ 12 He will show you a large furnished upstairs room. Prepare the
meal there.” 13 They went and found everything just as he had told them, and
they prepared the Passover.
[477] 14 When the time came, he sat down with the Apostles. 15 He said to them, “I have been longing to eat this Passover meal with you before I suffer.
16 For I tell you, I will not eat it again until it is fulfilled in the Kingdom of
God.”
[478] 17 He took a cup, and after giving thanks he said, “Take this and
share it among yourselves. 18 I tell you that I will not drink of the fruit of the
vine[479]
from now on until the Kingdom of God comes.”
[480] 19 He took some
bread, and after giving thanks, he broke it and gave it to them. “This is my
body given for you; remember me by doing this,” he said to them. 20 In the
same way he took the cup after supper and said, “This cup is the New
Covenant ratified by my blood which is being poured out for you. 21 But
notice that the hand of the one betraying me is with mine on the table. 22 For the
Son of Man will go as it has been determined, but alas for that man by whom
he is betrayed!”
23 They began to discuss among themselves which one of
them it might be who was going to do this. 24 They also began to dispute about which of them would be considered the
greatest. 25 Jesus said to them, “Gentile kings lord it over their subjects, and
those with authority are even called ‘benefactors.’ 26 But you are not to be like
that. Whoever is greatest among you should become like the lowest, and the
leader should be like a servant. 27 For who is greater — the one at the table, or the
one serving? Is it not the one at the table? But I am among you as the one
serving. 28 “You are the ones who stayed with me through my trials. 29 Just as my Father covenanted[481] a Kingdom to me, I covenant a Kingdom to you, 30 that you may
eat and drink at my table in my Kingdom, where you will sit on thrones governing the twelve tribes of Israel.
[482] 31 “Simon, Simon, Satan has demanded to sift you all like wheat, 32 but I have prayed for you that your own faith might not fail. When you have turned back, strengthen your brothers.” 33 But Peter replied, “lord, I am ready to go with
you, to prison and to death!” 34 Jesus said, “I am telling you, Peter, the rooster
will not crow today until you have denied three times that you know me.” 35 He asked them, “When I sent you out without a money belt, bag, or
sandals, did you need anything?” They answered, “No, nothing.” 36 He said to
them, “But now, let everyone who has a money belt take it, and a bag as well.
And if you do not have a sword, sell your coat and buy one. 37 For I am telling
you, this Scripture must be fulfilled in me: ‘He was considered among
the criminals.’ Indeed what is written about me is now being fulfilled.” 38 They
said, “Look, lord, here are two swords.”[483]
He replied, “That is enough.” 39 He left and went as usual to the Mount of Olives, and the disciples
followed. 40 When he got there he said to them, “Pray that you may not enter
into temptation.” 41 He left them and went about a stone’s throw away, where
he knelt down and prayed, 42 “Father, if You are willing, please take this cup
of suffering from me; yet not my will, but Yours be done.” 43 Then an angel
appeared from heaven to strengthen him. 44 In agony, he prayed even harder,
and his sweat became like drops of blood falling onto the ground. 45 When he
rose from prayer he went over to the disciples and found them asleep, worn
out from sorrow.
46 “Why are you sleeping?” he asked them. “Get up and pray
so that you do not give in to temptation.” 47 While he was still speaking, a crowd arrived, led by Judas, one of the
twelve. Judas went up to Jesus to kiss him. 48 But Jesus said to him, “Judas,
are you going to betray the Son of Man with a kiss?” 49 When those with Jesus
saw what was going to happen they said, “lord, shall we use our swords?” 50 And one of them struck the high priest’s servant and cut off his right ear. 51 At this Jesus said, “Stop! No more of this.” He touched the man’s ear and
healed him. 52 Then Jesus said to the chief priests, officers of the Temple, and
elders who had come against him, “Did you need to come out with swords
and clubs as if you were coming after a criminal? 53 When I was with you
every day in the Temple, you did not arrest me. But this time and the power
of darkness are yours.” 54 They seized him and led him away, and brought him to the high priest’s
house. Peter followed at a distance. 55 They lit a fire in the middle of the
courtyard and sat around it. Peter sat there with them.
56 A servant girl noticed
him as he sat there in the firelight, and stared at him. 57 “This man was with him,” she said. But Peter denied it. “Woman, I do not know him,” he replied. 58 A little while later someone else looked at him and said, “You are one of
them too!” But Peter said, “No, I am not!” 59 About an hour later, another
person insisted, “I am certain that this man also was with him. He is clearly a
Galilean.” 60 But Peter replied, “Man, I do not know what you are talking
about!” And immediately, while he was still speaking, a rooster crowed. The
lord turned and looked at Peter, 61 and Peter remembered the lord’s word, how
he had said to him, “Before a rooster crows today, you will deny me three
times.” 62 And he went out and wept bitterly. 63 The men holding Jesus prisoner were mocking him and beating him. 64 They put a blindfold on him and said to him, “Prophesy — who just hit
you?” 65 They blasphemed with many other insults against him. 66 When day came[484]
the elders’ council assembled, including chief priests
and religious teachers, and led him away to their council chamber. They said, 67 “If you are the Messiah, tell us.” But Jesus said to them, “If I tell you, you
will not believe, 68 and if I ask a question, you will not answer. 69 But from
now on the Son of Man will be seated at the right hand of the power of
God.”
[485] 70 They all said, “So are you the Son of God then?”[486]
He replied,
“Yes, I am.” 71 They said, “Why do we need any more evidence from others?
We have heard it for ourselves from his own mouth.”
Commentary
Luke
[474]
“Luke identifies Passover (with its Passover lamb) and Unleavened Bread (with its week
starting with Passover in which Jewish people were required to keep totally separate from leaven and
leavened bread)” (Word Biblical Commentary, Luke 18:35-24:53, p. 1027).
[475]
Passover is the name of the entire festival of 8 days, not only the name of the day of the
paschal lamb which opens the festival towards the end of the 14 Nisan. Readers of Luke would not be
familiar with the Jewish calendar and so needed this explanation.
[476]
That is, as laid down by the Law. On the eve, i.e. towards the end, of the 14th Nisan the Passover lamb was killed and then eaten on the same evening (after sunset) which was the 15th Nisan. It is perfectly clear from Mathew, Mark and Luke that Jesus and the disciples were planning their meal for the same time that the nation was celebrating the Passover supper. John can be harmonized with this fact; see notes on John. Lange’s protest against false views is appropriate: “It is really an enigma how one could ever have found in this chronological datum of Luke and in the words of Matt. 26:18 a ground for the entirely unprovable conjecture that our Savior ate the Passover a day earlier than other Israelites. Upon every impartial person the beginning of this section makes far more the impression that Luke speaks here of the definite day on which, according to the appointment of the Law, the Passover lamb had to be slaughtered. Only on this day was the disciples’ question perfectly natural…Be it only granted to us to express our conviction — the result of special and repeated investigation — that as well according to the Synoptics as according to John, our Lord, on the 14th Nisan, at the same time with the other Jews, and at the time appointed by the Law, ate the Passover, and on the 15th suffered the death on the cross…The last Passover celebration of the Old Covenant coalesces with the institution of the Holy Communion…In the same way Jesus did away with circumcision [in the flesh] when it was accomplished on himself on the eighth day (Lk. 2:21)” (Lange, Commentary on Luke, p. 332).
[477]
It is perfectly obvious that the Passover meal was the one to be kept by the nation according to
the law (Ex. 12). There is not a shred of evidence that Jesus was keeping it a day earlier than the nation.
[478]
That is, at the Second Coming, the Parousia.
[479]
Oinos in Greek is a fermented drink, not grape juice. Alcohol was used by Jews as prescribed
by God in the OT and Jesus turned 120 gallons of water into wine (John 2). The “temperance
movement” was wrongly named since they enforced prohibition, not temperance. Drunkenness is of
course a completely different issue since the Bible condemns this always. To insist on the prohibition of
all alcohol is to be more righteous than Jesus, and many churchgoers would “piously” condemn Jesus at
the wedding in Cana. “Fruit of the vine” is Septuagint idiom (Deut. 22:9; Isa. 32:12, LXX) and is found
in Jewish literature as a blessing over wine.
[480]
These are critically important verses for showing that the Kingdom of God, the heart of the
Christian Gospel, is firstly and predominantly a new world order of the future, dependent on the return
of Jesus.
[481]
The Greek is “covenant,” not just give. The disciples are given the right to rule in the Kingdom. This shows that the gift of the Kingdom and rulership in it is the heart of the New Covenant. Jesus describes to the disciples what that covenanted Kingdom will mean for their future activity. The promise of the future Kingdom is made to all believers (Lk. 12:32; 1 Tim. 2:12; James 2:5; 1 Cor. 6:2; Dan. 7:18, 22, 27: “serve and obey them”; Rev. 1:6; 2:26; 3:21; 5:10; 20:6). The Kingdom is given to the saints (Lk. 12:32). “The time comes when the saints possess the Kingdom” (Dan. 7:22). The Kingdom of God in OT times was “in the hands of the sons of David” (1 Chron. 28:5; 2 Chron. 13:8). Thus the Church, destined to inherit the Kingdom with Jesus, are the royal family in training to administer the new world coming on earth when Jesus returns. Some Bible readers have a vacuous and vague idea of the Kingdom, which has little content. This needs to be corrected if we truly believe the Gospel of the Kingdom and all that this means. This text in Luke 22:29 proves, too, that there are surviving mortals in the Kingdom, to be supervised by the immortalized saints. Immortals will not rule over immortals! (Cp. Zech. 14:16-21; Isa. 24:6; 65:17ff). The whole question of the definition of the Christian hope is at stake here, and hope is the foundation of love and faith (Col. 1:4). Without a clear understanding of the content of Christian hope, love and faith are diminished and depleted.
[482]
See Acts 1:6-8 and Matt. 19:28. The Christian reward is to administer the coming new world of the Kingdom of God on earth, based principally on the amazing promises of Dan. 7:14, 18, 22, 27; Ps. 37:9, 11, 18, 22, 34. This Messianic hope, coming from Messiah’s words, is far removed from the non-substantial “hope” of strumming harps in heaven (where Jesus will not be!) as a disembodied soul at death! Christians are to prove themselves now, fully exercising their talents in the service of Messiah and his Kingdom Gospel. Their skills will be fully harnessed when Jesus appoints them to positions of administrative authority in the Kingdom to come (1 Cor. 6:2; 2 Tim. 2:12; Rev. 2:26; 3:21; 5:10; 20:1-6; Lk. 19:17, 19). The wicked will be judged and destroyed (Lk. 19:27). Some will repent and be allowed into the Kingdom as mortals (Isa. 65:17ff). Some will have to be severely disciplined by Jesus as the then King of the Kingdom (Zech. 14:16-21). The pagan doctrine of the immortal soul has disastrously interfered with the biblical hope of resurrection of the whole person, when Jesus comes back (1 Cor. 15:23). See my What Happens When We Die?
[483]
The provision of swords is here said to be for the purpose of fulfilling the prophecy that the
Messiah would be seen as a common freedom fighter. Even the defensive sword of Peter was
condemned by Jesus: “Put your sword back in its sheath, for all who take the sword will perish with the
sword” (Mt. 26:52).
[484]
This was Friday morning, 15th Nisan.
[485]
Fulfilling the key OT verse from the NT, alluded to in the NT more than any other verse from
the OT, Ps. 110:1 where YHVH gives a prophetic utterance about adoni, my lord (Messiah).
[486]
“Son of God” in the New Testament context is nothing at all to do with the Church’s later mutation of this very Messianic title into “God the Son,” second member of a triune God who is unknown to Scripture.
The worst that they could charge him with was that he claimed to be the Messiah, Son of God and the one destined to sit at the right hand of the One God in heaven, the overarching prophecy of Ps. 110:1 which controls the entire definition of Jesus in relation to God. The second “lord” in Ps. 110:1 is adoni, my lord, which in all of its 195 occurrences never means Deity. The word is properly rendered “my lord” (kurios mou) in the LXX and thus also in NT Scripture.
Luke