Luke 22 · KJV
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Luke 22

Judas agrees to betray Jesus

Now the feast of unleavened bread drew nigh, which is called the Passover. And the chief priests and scribes sought how they might kill him; for they feared the people.

Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad, and covenanted to give him money. And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

As Passover approaches, the chief priests and scribes look for a way to kill Jesus without provoking the people. Satan enters Judas Iscariot, one of the Twelve, who goes to the chief priests and the temple officers and agrees, for money, to hand Jesus over to them when no crowd is present.

What does this mean?

"Captains" (KJV) or "officers" were commanders of the temple guard, which kept order in the temple precincts. The meaning of "Iscariot" is uncertain; suggestions include "man from Kerioth," a town, and a word for "assassin."

Historical context

Passover, recalling the exodus from Egypt, was followed at once by the seven-day Feast of Unleavened Bread (Leviticus 23:5–6), and in popular usage the names were interchangeable, as here. The festival swelled Jerusalem's population, and the Roman governor brought troops to the city, so the authorities feared a riot.

Why does it matter?

Satan's entry into Judas recalls the devil's departure "for a season" after the temptation (4:13); John's Gospel uses similar language (John 13:27). Luke does not say how much money was offered; Matthew names thirty pieces of silver (Matthew 26:15).

Editorial notes, not scripture.

Preparing the Passover

Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? And he shall shew 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.

On the day when the Passover lambs were sacrificed, Jesus sends Peter and John to prepare the meal. He tells them they will meet a man carrying a jar of water, who will lead them to a house where the owner will show them a large furnished upper room. They find everything as he said and prepare the Passover.

What does this mean?

A "pitcher" (KJV) is a jar. The "goodman of the house" (KJV) is the householder.

Historical context

Passover lambs were slaughtered in the temple in the afternoon and eaten that night, in groups, within the city. Carrying water jars was usually women's work, so a man doing it would stand out. Upper rooms were often used to receive guests.

Why does it matter?

Luke presents Jesus as knowing the arrangements in advance and in control of events. Mark, Matthew and Luke present the Last Supper as a Passover meal, while John places Jesus' death on the afternoon when the lambs were killed (John 19:14); historians debate how to relate the two chronologies.

Editorial notes, not scripture.

The Last Supper

And when the hour was come, he sat down, and the twelve 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 will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

At the meal, Jesus tells the apostles how much he has longed to eat this Passover with them before he suffers, and that he will not eat it again until it is fulfilled in God's kingdom. He shares a cup with them, then takes bread, gives thanks, breaks it and says it is his body given for them, to be done in memory of him. After supper he takes the cup and calls it the new covenant in his blood, poured out for them.

What does this mean?

"New testament" (KJV) means "new covenant," a binding relationship between God and his people, recalling Jeremiah 31:31–34. "In remembrance of me" uses the language of Passover, itself a memorial of the exodus.

Historical context

A Passover meal included several cups of wine, unleavened bread, lamb and bitter herbs, along with the retelling of the exodus, though how much of the later Jewish order of the meal was already in place is debated.

Why does it matter?

This meal is the origin of the Christian Eucharist, also called Holy Communion or the Lord's Supper. Churches understand it differently, for example as a real presence of Christ, a spiritual presence, or a memorial. Luke's wording is closest to Paul's account in 1 Corinthians 11:23–25, the earliest written record of it.

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Only Luke has two cups, one before the bread and one after supper, and Jesus' opening words of longing. Only Luke's Gospel has "this do in remembrance of me." Some ancient manuscripts lack verses 19b–20; most scholars accept them. Luke places the announcement of the betrayal after the meal, not before.

Betrayal foretold and a dispute about greatness

But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! And they began to enquire among themselves, which of them it was that should do this thing.

And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

Jesus announces that the hand of his betrayer is with him on the table, and the disciples ask one another who it could be. Then they argue about which of them is the greatest. Jesus contrasts the kings of the nations, who lord it over their subjects and call themselves benefactors, with his followers, among whom the greatest must be like a servant, as he is among them. He promises those who have stood by him a place at his table and thrones judging the twelve tribes of Israel.

What does this mean?

"Benefactors" was an official title claimed by Hellenistic kings and Roman patrons, who advertised their generosity to win loyalty. "Temptations" (KJV) here means trials.

Historical context

At a banquet, those reclining at table were served by slaves; status was displayed by who served whom.

Why does it matter?

Mark and Matthew place a similar dispute earlier, on the road (Mark 10:41–45); Luke sets it at the Last Supper, so that Jesus' teaching on service comes on the eve of his death. John's Gospel conveys the same lesson through Jesus washing the disciples' feet (John 13:1–17).

Editorial notes, not scripture.

Peter's denial foretold; the two swords

And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Jesus tells Simon that Satan has asked to sift the disciples like wheat, but he has prayed that Simon's faith will not fail, and once Simon has turned back he must strengthen the others. When Peter insists he will go with him to prison and death, Jesus foretells that he will deny him three times before the rooster crows. Jesus then tells them that, unlike before, they should now take purse and bag and buy a sword; they show him two swords, and he says, "It is enough."

  • Scripture connection · Quotation · presented as fulfilled

    Luke 22:37 quotes Isaiah 53:12

    Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
    Isaiah 53:12 · KJV

    Jesus applies Isaiah's suffering servant, 'numbered with the transgressors', to himself on the night of his arrest.

What does this mean?

The KJV keeps a distinction lost in modern English: Satan desired to have "you" (plural, all the disciples), but Jesus prayed for "thee" (singular, Simon). Sifting wheat means shaking it to separate grain from chaff, an image of severe testing. "Converted" (KJV) means turned back.

Historical context

Travellers on the roads might carry short swords or knives for protection.

Why does it matter?

The saying about swords is much debated. Many interpreters take it figuratively, as a warning that the disciples now face hostility, and read "It is enough" as Jesus ending a conversation they have misunderstood; others take it more literally. At the arrest Jesus stops the use of the sword (22:51). The connection with Isaiah 53:12 is noted under Scripture connections.

Editorial notes, not scripture.

Jesus prays on the Mount of Olives

And he came out, and went, as he was wont, to the mount of Olives; and his 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 withdrawn from them about a stone’s cast, and 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 an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

Jesus goes, as was his habit, to the Mount of Olives, and his disciples follow. He tells them to pray that they will not enter into temptation, withdraws about a stone's throw, kneels and prays that the Father will take this cup from him, yet that the Father's will be done. An angel strengthens him; in anguish he prays more earnestly, and his sweat falls like drops of blood. He finds the disciples asleep from grief and urges them again to pray.

What does this mean?

The "cup" is a biblical image of suffering or of God's judgment that must be drunk (Isaiah 51:17). "Agony" means intense struggle or anguish. His sweat was "as it were" drops of blood, a comparison rather than a medical description.

Historical context

Verses 43–44, the angel and the bloody sweat, are missing from several important early manuscripts but present in others and known to second-century writers; scholars disagree about whether they are original.

Why does it matter?

Jesus does what he taught his disciples to pray for (11:4): he faces the time of testing in prayer.

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke names only "the mount of Olives," not Gethsemane, and does not single out Peter, James and John. Jesus prays once (Mark and Matthew: three times), kneeling rather than falling to the ground. Only Luke has the strengthening angel and the sweat like drops of blood, and says the disciples slept "for sorrow."

The arrest of Jesus

And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

And one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

A crowd arrives led by Judas, who comes up to kiss Jesus; Jesus asks whether he betrays the Son of Man with a kiss. His followers ask whether they should fight, and one cuts off the right ear of the high priest's servant, but Jesus says to stop, touches the ear and heals it. He asks the chief priests, temple officers and elders why they come with swords and clubs as if against a bandit when he was with them daily in the temple, and says, "This is your hour, and the power of darkness."

What does this mean?

A kiss was a normal greeting from a disciple to his teacher. "Thief" (KJV) or "robber" (WEB) could also mean a bandit or insurgent.

Historical context

The arresting party was probably made up of temple guards acting for the chief priests. A night arrest avoided the crowds who listened to Jesus by day.

Why does it matter?

"The power of darkness" recalls the struggle with Satan that frames Luke's account of Jesus' death (4:13; 22:3, 31). Jesus heals even one who has come to arrest him, consistent with his teaching to love enemies (6:27).

Editorial notes, not scripture.

Told in all four Gospels

How Luke tells it

Only Luke has the disciples ask "shall we smite with the sword?" and tells of Jesus healing the ear. In Luke the chief priests themselves are present. Luke does not say the disciples fled (Mark, Matthew) and has no young man escaping naked (Mark). John names Peter as the swordsman and Malchus as the servant.

Peter denies Jesus

Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. And he denied him, saying, Woman, I know him not. And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan. And 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 he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly.

Jesus is taken to the high priest's house, and Peter follows at a distance and sits by a fire in the courtyard. A servant girl says he was with Jesus, and Peter denies knowing him; later two others say he is one of Jesus' followers, the second noting that he is a Galilean, and Peter denies it again. While he is still speaking, a rooster crows; the Lord turns and looks at Peter, who remembers Jesus' words, goes out and weeps bitterly.

What does this mean?

"Cock" (KJV) means rooster; cockcrow was also a name for the hours before dawn.

Historical context

Large houses were built around open courtyards where servants and guards could gather. Galileans had a recognisable accent (compare Matthew 26:73).

Why does it matter?

The look from Jesus is one of Luke's most poignant touches. Jesus' prayer that Peter's faith would not fail (22:32) is borne out: Peter becomes a leader of the church in Acts.

Editorial notes, not scripture.

Told in all four Gospels

How Luke tells it

In Luke, Peter's denials all take place before any hearing, during the night in the courtyard, whereas Mark and Matthew interweave them with a night trial. In Luke the second and third accusers are men. Only Luke says the Lord turned and looked at Peter. The rooster crows once (Mark: twice).

Jesus before the council

And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? And many other things blasphemously spake they against him.

And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: And if I also ask you, ye will not answer me, nor let me go. Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. And they said, What need we any further witness? for we ourselves have heard of his own mouth.

The men guarding Jesus mock and beat him, blindfold him and taunt him to prophesy who struck him. At daybreak the council of elders, chief priests and scribes questions him. Asked whether he is the Messiah, he says they would not believe him, but that from now on the Son of Man will be seated at God's right hand. When they ask whether he is the Son of God, he answers, "Ye say that I am," and they decide they need no further witnesses.

What does this mean?

The "council" is the Sanhedrin, the Jewish ruling council in Jerusalem, presided over by the high priest. "The right hand of the power of God" means the place of highest authority beside God, drawing on Psalm 110:1 and Daniel 7:13. "Ye say that I am" (KJV) is indirect but generally understood as affirmative.

Historical context

Under Roman rule the council could hear cases but, according to John 18:31, could not carry out a death sentence. Later rabbinic rules for capital trials, such as forbidding night sessions, may not reflect practice in Jesus' day, and historians debate the nature of this hearing.

Why does it matter?

Luke describes a single morning session rather than a night trial. The taunt to "prophesy" is ironic, since Jesus' prophecy about Peter has just come true.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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