RSV ~ Luke 22 Notes
Lk 22:1 | ISB Notes
the feast: The celebration of Unleavened Bread and Passover took place together in the spring (Lev 23:4-8; Ezek 45:21), when thousands traveled to Jerusalem to observe the festival as a nation (Deut 16:1-8). Passover commemorated Israelâs redemption from Egypt and looked forward to an even greater deliverance in the future (Ex 12). The feast was celebrated with a sacred meal of lamb, wine, herbs, and bread. Unleavened Bread, which began on the same day as Passover and extended for another six days, was a time when no leaven or yeast (symbolic of sin, 1 Cor 5:8) could be eaten among the Israelites.
See topical essay: When Did Jesus Celebrate the Last Supper? at Jn 13.
Lk 22:3 | ISB Notes
Satan entered into Judas: The devil himself has orchestrated the plot against Jesus (Jn 13:27). Since 4:13, he has awaited an âopportunityâ (22:6) to attack, and the moment arrives when Judasâ loose commitment to Jesus is finally broken (22:48).
Lk 22:4 | ISB Notes
captains: Levites who served as Temple police in Jerusalem (22:52; Acts 4:1; 5:24-26).
Lk 22:10 | ISB Notes
the city: Jerusalem. man âŚ
jar of water: An unusual sight. Retrieving and carrying water was normally a womanâs task (Jn 4:7).
Lk 22:14-23 | ISB Notes
The Last Supper, where Jesus gathered with his apostles to transform the Old Covenant Passover into the sacrificial banquet of the New Covenant. As Passover recalls Israelâs deliverance from Egypt, so the Eucharist both commemorates and accomplishes our redemption from slavery in sin. Jesus reconfigures this ancient feast by placing himself at the center of its significance: he is the true Lamb offered for sin and given as food to Godâs family (Jn 1:29; 1 Cor 5:6-8; CCC 1151, 1340).
Lk 22:17 | ISB Notes
he took a chalice: The Passover meal (Seder) was structured around four cups of wine. Here Jesus takes the first or second cup; either he was sanctifying the feast (cup one) or he and the disciples had just finished singing Ps 113-14 (cup two). The eucharistic cup that Jesus consecrates in 22:20 was probably cup three, the âcup of blessingâ, which was drunk after the main meal (1 Cor 10:16).
Lk 22:19 | ISB Notes
given thanks: A translation of the Greek verb eucharisteĹ, from which the Sacrament of the Eucharist takes its name (CCC 1359-60).
broke it: The early Christians closely associated the Eucharist with this gesture, calling it the âbreaking of the breadâ (24:35; Acts 2:42; 20:7).
This is my body: Once Jesus consecrates the unleavened bread, it is no longer a symbol of the Old Covenant Passover (Deut 16:3) but the substance of the New Covenant Passover: Christ himself (CCC 1365).
Do this: The apostles and their successors are to imitate Jesusâ actions. Note that only âthe Twelveâ were present with him at the Last Supper (Mt 26:20; Mk 14:17). According to Jewish custom, the feast was celebrated by families or fraternities of 10 to 20 people.
⢠According to the Council of Trent in 1562, Jesusâ words âDo this in memory of meâ are linked with the apostlesâ ordination to the New Covenant priesthood (Sess. 22, chap. 1). Priests perpetuate this memorial through the continual celebration of the Eucharist, where Christâs once-for-all sacrifice is present, but hidden, behind the visible signs of bread and wine (CCC 611, 1337).
See word study: Remembrance at Lk 22:19.
Lk 22:20 | ISB Notes
is poured out: This is part of the cultic language of the OT, where the blood of animal sacrifices was poured at the base of the altar to make atonement (Ex 29:12; Lev 4:7, 18). It is also linked with the martyrs, who pour out or shed their blood before God (Mt 23:35; Acts 22:20).
new covenant: An expression that, in the Gospels, is used only at the Last Supper. The epistles use it more frequently (Rom 11:27; 2 Cor 3:6; Heb 8:6).
Lk 22:25 | ISB Notes
benefactors: A title of honor claimed by various rulers of the Hellenistic world.
Lk 22:26 | ISB Notes
one who serves: The disciples must not confuse worldly honor and recognition with spiritual greatness. The shepherds of Godâs people must instead imitate Christ in their humility and selfless concern for those under their care (Jn 13:12-15; CCC 894).
Lk 22:29 | ISB Notes
a kingdom: Jesus confers royal authority on the apostles and entrusts them with the Church on earth (12:32).
⢠Jesus alludes to the prophetic vision of Daniel 7, in which God gives a worldwide kingdom to the Son of man, who in turn gives it to the saints (Dan 7:18, 22, 27). In context, these events coincide with the Son of manâs heavenly enthronement (Dan 7:13-14). The historical unfolding of this prophecy begins with the Ascension of Jesus and the birth of the Church (Mk 14:62; 16:19; Acts 7:56).
Lk 22:30 | ISB Notes
thrones: Seats of royal honor. As the new Davidic king, Jesus gives his apostles a share in his kingdom, enabling them to exercise his royal authority over Godâs people (1:32-33; Mt 19:28). See note on Mt 16:19.
⢠The role of the apostles is described in terms that recall how King Davidâs cabinet of ministers ruled Israel from thrones in Jerusalem (Ps 122:3-5; Is 22:20-23).
Lk 22:31-32 | ISB Notes
Jesus displays a special interest in Peter both here and elsewhere. For, although Satan will test the faith of all the disciples, Jesus prays for Simon in particular (see textual note k). In this way Christ helps Peter regain his balance after he stumbles, making him a source of stability for others as well (CCC 552, 641). See note on Jn 21:15-17.
Lk 22:37 | ISB Notes
reckoned with transgressors: Jesus views his ensuing Passion through the lens of OT prophecy.
⢠In particular, he excerpts from Isaiahâs vision of the Suffering Servant (Is 53:12). This figure represents the rejected Messiah, who is despised (53:3), wounded (53:5), and struck down (53:8). He is even numbered among the sinners, yet he is innocent and offers himself as a sacrifice for the sins of others (53:10-12). The NT often depicts Jesus as this Suffering Servant (Mt 8:17; Acts 8:32-35; 1 Pet 2:24-25; CCC 601, 713).
Lk 22:38 | ISB Notes
It is enough: An expression of frustration. Although Jesus spoke of swords metaphorically in 22:36 to warn of the coming spiritual battle, some of the disciples took his words literally. Jesus will clarify his meaning in a subsequent episode when he rebukes Peter for violently defending him with a sword (22:49-51).
Lk 22:39 | ISB Notes
his custom: Jesus regularly lodged outside of Jerusalem in the evenings (21:37).
Lk 22:40 | ISB Notes
the place: The garden of Gethsemane, east of Jerusalem (Mt 26:36; Jn 18:1).
Lk 22:42 | ISB Notes
this chalice: An image of bitter suffering (Is 51:17; kilkJ Ezek 23:33). . not my will: Jesus never resists his appointed mission (Jn 4:34; 6:38). The Father answers this prayer, not by removing the Passion, but by strengthening the Son to endure it (Heb 5:7-9) (CCC 2824, 2849).
⢠As a man, Jesus recoils from the prospect of suffering. His anguish is intensified by his foresight, knowing that he will experience pain in his body and bear the dreadful weight of manâs sins on the Cross. Even still, Jesus is obedient unto death (Phil 2:8).
Lk 22:43 | ISB Notes
an angel: A detail only in Luke. Angels were similarly present at Jesusâ temptation in the wilderness (Mt 4:11; Mk 1:13). See note on Lk 1:11.
Lk 22:44 | ISB Notes
drops of blood: The extreme distress of Jesusâ soul is manifest through his body.
⢠Although Christ is a Divine Person, the human nature he has assumed gives him the full capacity to suffer and die as a man (Heb 2:14-15).
Lk 22:48 | ISB Notes
with a kiss?: Judas contorts a symbol of affection into one of betrayal. It was part of his prearranged plot to identify Jesus for the soldiers (Mt 26:48).
Lk 22:50 | ISB Notes
one of them: Simon Peter (Jn 18:10). Jesus both reprimands him and rectifies his wrong (Lk 22:51).
Lk 22:53 | ISB Notes
the power of darkness: The appointed time of Satanâs final attack on Jesus (4:13). Paul uses the same language (in Greek) to describe the devilâs dominion in Col 1:13. See note on Lk 22:3.
Lk 22:54 | ISB Notes
high priestâs house: His official residence in Jerusalem (Jn 18:28). Since the Jewish court normally convened in a building near the Temple, the gathering here is unusual and suggests they viewed Jesusâ high-profile case as an emergency situation. Matthew and Mark portray Jesusâ nighttime interrogations as a formal trial (Mt 26:57-68; Mk 14:53-65).
Lk 22:61 | ISB Notes
looked at Peter: The gaze of Jesus brings shame upon Peter for his cowardice. The apostleâs bitter weeping (22:62) marks the beginning of his restoration (22:32; CCC 1429). See note on Mt 26:74.
Lk 22:66 | ISB Notes
their council: The Sanhedrin, which governed the internal affairs of Judaism. It was composed of Jerusalemâs religious authorities and headed by the high priest. .
Lk 22:67 | ISB Notes
If I tell you: Jesus detects malice in his accusers and answers them by paraphrasing the response of Jeremiah to King Zedekiah (Jer 38:15).
⢠The entire context of this OT episode runs parallel to the trial of Jesus: Jeremiah was accused as a false prophet for announcing Jerusalemâs doom, abused by the head princes of the city who sought his death, and stood trial before the Judean ruler (Jer 38:2-14).
Lk 22:69 | ISB Notes
from now on: Jesus envisions the verdict of the Sanhedrin being overturned in Godâs court. He draws from Ps 110:1 and Dan 7:13 to predict his enthronement at the Fatherâs right hand and his vindication as the royal Son of man. See note on Mt 26:64.
Lk 22:70 | ISB Notes
You say that I am: The ambiguity of Jesusâ response is more apparent than real, since Mark makes it clear that Jesus accepted the claim to be the Messiah and Son of God (Mk 14:62). The Sanhedrin hears this loud and clear, judging that his response crosses the line of âblasphemyâ (Mt 26:65). Since only the Romans could administer capital punishment in NT Palestine (Jn 18:31), the Jewish authorities now present Jesus to them as a âkingâ and rival to Caesar (23:2; CCC 596).