What is the meaning of Luke 22?

Introduction to Luke 22

Luke 22 stands as one of the most pivotal chapters in the Gospel narrative, capturing the dramatic events leading up to the crucifixion of Yeshua (Jesus). This chapter presents the Last Supper, the institution of the New Covenant, the agony in Gethsemane, and Peter’s denial, weaving together themes of betrayal, loyalty, spiritual warfare, and sacrificial love. The narrative demonstrates both the human and divine nature of the Messiah as He faces His impending death with unwavering resolve while experiencing deep emotional anguish.

Context of Luke 22

Within Luke’s Gospel, chapter 22 marks the beginning of the Passion narrative, serving as a crucial transition from Yeshua’s public ministry to His sacrificial death. It follows His teachings in the Temple and prophecies about the future, showing how these predictions begin their fulfillment through the conspiracy of the religious leaders and Judas’s betrayal.

In the broader biblical context, this chapter fulfills numerous Old Testament prophecies, particularly from Psalm 41:9 regarding betrayal by a close friend and Isaiah 53 concerning the Suffering Servant. The Passover setting connects the events to Israel’s exodus from Egypt, showing how Yeshua’s death would bring about a new and greater exodus from sin and death. This positioning demonstrates Luke’s careful attention to showing how Yeshua fulfills both Jewish expectations and divine promises.

The chapter also serves as a bridge between the Old and New Covenants, with the Last Supper establishing the New Covenant prophesied in Jeremiah 31:31-34, marking a pivotal moment in salvation history.

Ancient Key Word Study

• παραδίδωμι (paradidōmi) – “to hand over” or “betray” (v. 4, 6, 21, 22, 48): This word carries legal and commercial connotations in Greek literature, emphasizing the formal nature of Judas’s betrayal. It’s the same term used in the Septuagint for delivering sacrificial animals to the priests, subtly highlighting Yeshua as the ultimate sacrifice.
• ἐπιθυμίᾳ (epithymia) – “desire” (v. 15): When Yeshua expresses His “desire” to eat the Passover, the word choice suggests intense longing and emotional investment. Unlike its often negative connotations elsewhere in Scripture, here it reveals the Messiah’s deep love and anticipation for this moment with His disciples.
• διαθήκη (diathēkē) – “covenant” (v. 20): This term deliberately echoes the Hebrew ברית (brit), representing both a legal agreement and a relationship. Its use here connects to the covenants with Abraham and Moses while establishing something new through Yeshua’s blood.
• πειρασμός (peirasmos) – “temptation/testing” (v. 40, 46): The word encompasses both external testing and internal temptation, revealing the spiritual warfare dimension of Gethsemane. It’s the same term used in the Lord’s Prayer, showing how Yeshua Himself experienced what He taught His disciples to pray about.
• ἀγωνία (agōnia) – “agony” (v. 44): This unique term in the New Testament comes from athletic contexts, suggesting intense struggle and conflict. It portrays Yeshua’s wrestling with His impending sacrifice as both physical and spiritual combat.
• ἀπαρνέομαι (aparneomai) – “deny” (v. 34, 61): More intense than simple denial, this compound word means to utterly repudiate or disown. Peter’s denial is presented as a complete, though temporary, rejection of his relationship with Yeshua.
• ἐξουσία (exousia) – “authority” (v. 53): This word combines the concepts of power and right, suggesting both ability and permission. The “power of darkness” had authority only within divinely permitted boundaries.

Compare & Contrast

• Verse 15: “With desire I have desired” (ἐπιθυμίᾳ ἐπεθύμησα) uses a Hebrew idiom in Greek, emphasizing intensity. Luke could have used βούλομαι (boulomai) for a simple wish, but chose this construction to show Yeshua’s passionate longing, reflecting His deep emotional investment in this final Passover.
• Verse 20: The phrase “new covenant in My blood” rather than “by My blood” uses the Greek ἐν (en) instead of διά (dia), suggesting the blood doesn’t just establish the covenant but contains and maintains it, emphasizing its ongoing efficacy.
• Verse 31: “Satan has asked” (ἐξῃτήσατο) uses a rare word suggesting a formal demand or legal claim, rather than a simple request (αἰτέω). This reveals the cosmic legal battle occurring behind the scenes.
• Verse 44: The description of “drops of blood” uses θρόμβοι (thromboi), a medical term for clotted blood, rather than σταγόνες (stagones) for simple drops, reflecting Luke’s medical background and emphasizing the severity of Yeshua’s distress.
• Verse 48: “Judas, do you betray the Son of Man with a kiss?” uses the present tense rather than future, highlighting the betrayal’s immediate and ongoing nature. The word order in Greek puts “with a kiss” last for emphasis, heightening the irony.

Luke 22 Unique Insights

The chapter contains several elements unique to Luke’s account that reveal deeper spiritual truths. The mention of Satan entering Judas (v. 3) parallels the cosmic battle theme present in Luke’s Gospel, showing how human choices intersect with spiritual warfare. Luke alone records the dispute among disciples about greatness occurring during the Last Supper, highlighting the persistent human tendency toward pride even in sacred moments.

The heightened focus on Peter’s restoration is significant, with Luke alone recording that Yeshua “turned and looked at Peter” (v. 61). This detail, combined with the earlier prediction of Peter’s restoration (v. 32), creates a powerful portrait of divine mercy and human frailty. The Greek word for “looked” (ἐμβλέπω) implies a penetrating gaze that sees through to the heart.

Early rabbinic sources discuss the significance of the Passover cup, noting four cups representing four expressions of redemption from Exodus 6:6-7. Yeshua’s use of the cup gains deeper meaning in this context, as He likely used the third cup, known as the “cup of redemption,” to establish the New Covenant.

The medical precision in describing Yeshua’s sweat becoming like drops of blood (hematidrosis) adds both historical credibility and theological depth to the account. This rare condition, known to occur under extreme stress, demonstrates both Yeshua’s full humanity and the intensity of His spiritual battle.

Luke 22 Connections to Yeshua

This chapter powerfully reveals Yeshua’s identity as both the Suffering Servant and the sovereign Lord. His voluntary submission to the Father’s will in Gethsemane demonstrates His role as the second Adam, choosing obedience where the first Adam chose rebellion. The institution of the Lord’s Supper establishes Him as the fulfillment of the Passover, transforming an ancient memorial of physical deliverance into a celebration of spiritual redemption.

The repeated emphasis on prophecy fulfillment confirms Yeshua’s identity as the promised Messiah, while His predictions of Peter’s denial and restoration demonstrate His divine knowledge and pastoral heart. His response to arrest shows Him as the true King who conquers through suffering love rather than military might, fulfilling Isaiah’s prophecies of the Suffering Servant who brings healing through His wounds.

Luke 22 Scriptural Echoes

The chapter resonates with numerous Old Testament themes and prophecies. The betrayal by Judas echoes Psalm 41:9, “Even my close friend… has lifted his heel against me.” The institution of the New Covenant fulfills Jeremiah 31:31-34, while the Suffering Servant passages in Isaiah 53 find their culmination in Yeshua’s willing sacrifice.

The Passover setting connects to Exodus 12, with Yeshua redefining the meal’s elements to point to Himself. His prayer in Gethsemane recalls Psalm 22 and Psalm 69, while His arrest fulfills Zechariah 13:7, “Strike the shepherd, and the sheep will be scattered.”

Luke 22 Devotional

This chapter challenges us to examine our own hearts and commitments. Like Peter, we may feel strong in our faith yet face moments of weakness and denial. Yeshua’s response to Peter’s failure shows us that our failures are not final, and His grace extends beyond our mistakes.

The contrast between Yeshua’s submission to the Father’s will and our natural tendency to resist suffering calls us to deeper trust and surrender. His example in Gethsemane teaches us how to face our own “cups” of suffering: honestly expressing our desires to God while ultimately submitting to His wisdom.

The institution of the Lord’s Supper reminds us to regularly remember and participate in the benefits of Yeshua’s sacrifice, maintaining our connection to Him and His body, the Church. His servant leadership challenges our worldly notions of greatness and calls us to follow His example of humble service.

Did You Know

• The “cup” Yeshua asked to be removed likely referred not just to physical death but to becoming a sin offering and experiencing separation from the Father, as suggested by the intense Greek terms used for His emotional state.
• The surname “Iscariot” may derive from the Hebrew איש־קריות (Ish-Kerioth), meaning “man of Kerioth,” making Judas the only non-Galilean among the twelve disciples.
• The “right ear” detail in Peter’s sword attack may have special significance, as the right ear was anointed in priestly consecration (Exodus 29:20), possibly symbolizing the end of the Levitical priesthood.
• The ancient custom of reclining at Passover represented freedom, contrasting with the hasty eating while standing at the first Passover in Egypt, showing Israel’s development from slaves to free people.
• The “cock-crow” mentioned would have been the Roman military trumpet signal marking the third watch of the night, known as “gallicinium” (cock-crow), around 3 AM.
• The disciples’ argument about greatness likely occurred during the foot-washing ceremony, explaining why Yeshua demonstrated true greatness through serving (as recorded in John 13).
• The Jewish high priest was forbidden to tear his clothes (Leviticus 21:10), making Caiaphas’s action in tearing his garments particularly significant as it symbolically marked the end of the old priesthood.
• The “power of darkness” phrase uses terminology from Persian dualism but subordinates it to God’s sovereignty, showing that even darkness operates within divine permissions.
• The disciples’ sleeping is described using a word that can also mean “grieving to exhaustion,” suggesting their sleep came from emotional rather than physical fatigue.