Luke 22

The text moves from the public and communal setting of the Passover meal to the isolated, intense conflict in Gethsemane, finally ending in the dark, restricted environment of the high priest's council, highlighting Jesus' loneliness in His mission.

• I appoint unto you a kingdom (v. 29).
• I have prayed for thee, that thy faith fail not (v. 32).

• Go and prepare us the passover (v. 8).
• Take, and divide it among yourselves (v. 17).
• This do in remembrance of me (v. 19).
• Pray that ye enter not into temptation (v. 40).

• Woe unto that man by whom he is betrayed! (v. 22).
• The cock shall not crow this day, before that thou shalt thrice deny that thou knowest me (v. 34).

• The setting is Jerusalem during the Passover (*πάσχα* - páscha), a time of heightened religious fervor and potential political unrest.
• The *ἀρχιερεύς* (archiereús) or chief priests wielded significant influence over the temple and were wary of the crowd's response to Jesus.

• The Passover meal carried profound significance, recalling Israel's deliverance from Egyptian slavery; Jesus reinterprets this event to point to His own sacrifice.
• Dining customs (reclining at table) highlight the intimacy of the betrayal when Jesus notes the hand of the betrayer is 'with me on the table' (v. 21).

• This chapter concludes the narrative of Jesus' life in Jerusalem and initiates the final passion narrative, transitioning from public instruction to private agony and trial.

• Jesus explicitly alludes to the prophecy of the suffering servant, 'And he was reckoned among the transgressors' (v. 37), fulfilling Isaiah 53:12.
• Matthew Henry observes that the Lord’s Supper acts as a memorial to Christ's atonement, noting that nothing is more nourishing to the soul than the assurance of an interest in Christ’s sacrifice.

• v. 37: Reference to Isaiah 53:12 regarding the Servant being numbered with transgressors.
• v. 20: Reference to the 'New Testament' (Covenant), echoing Jeremiah 31:31.

• παραδίδωμι (paradídōmi, G3860): To surrender or hand over; used here for Judas's betrayal, but also carries the theological weight of God 'handing over' His Son for the world.
• ἄζυμος (ázymos, G106): Unleavened bread; signifies purity and the haste of the Exodus, which Jesus fulfills through His death.
• στρατηγός (stratēgós, G4755): Captains or temple-wardens, specifically those responsible for temple security.

• The shift from 'the hour was come' (v. 14) to 'this is your hour' (v. 53), marking the transition of authority from the religious leaders' planning to the dark providence of the cross.
• Peter's self-confidence (v. 33) is immediately contrasted by Jesus' sobering prediction of his failure (v. 34).

• The nature of the 'two swords' (v. 38) is debated: some see it as a literal instruction for defense, while others, noting Jesus' rebuke in v. 51, interpret it as a symbolic preparation for the coming spiritual warfare.
• Theological tension exists regarding the betrayal of Judas: Reformed theology (following a compatibilist view) maintains that Judas's actions, while sinful, were within the sovereign decree of God (as seen in v. 22), whereas other traditions emphasize libertarian free will, arguing that Judas acted entirely independently of divine coercion.