Luke 22:14-38
Having discussed the Passover meal scene in the core Synoptic tradition (Mark/Matthew) in the previous note, we now turn to the treatment of it in the Gospel of Luke. Here, the Gospel writer (trad. Luke) appears to have modified and developed the tradition significantly. There are four main differences:
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- Jesus’ statement in vv. 15-16
- A different order/arrangement of the institution of the “Lord’s Supper”; in particular, the majority text of vv. 17-20 represents an expanded form of the institution, compared with that in Mark/Matthew.
- Luke has reversed the order of the Lord’s Supper and the identification of the betrayer (including the Son of Man saying)—the latter occurs after the Lord’s Supper, rather than before.
- The addition of Jesus’ teaching to his disciples in vv. 24-29, 35-38
1. The statement by Jesus (Lk 22:15-16)
The declaration by Jesus in vv. 15-16, found only in Luke’s version of the scene, identifies again the meal specifically as the Passover (Pesaµ, pa/sxa) celebration:
“And he said toward them, ‘(Truly my heart’s) pulse was (set) upon this Pesah {Passover}, to eat it with you before my suffering; for I say to you that no, I will not eat it (again) until the (time) when it should be fulfilled in the kingdom of God.”
This statement intensifies the scene, in several respects. First, is the personal element, whereby Jesus declares that he has “set his heart” upon eating this particular Passover meal with his disciples. The expression e)piqumi/a| e)pequ/mhsa reflects a Semitic idiom that is extremely difficult to translate. The doubling of the verb—the principal verb form preceded by a verbal noun—is an intensifying construction. The literal syntax here would be something like “I desired (with a great) desire…”, which in conventional English might be rendered “I (have) eagerly desired…”. This longing should very much be considered here in terms of Jesus’ Passion. In this regard, there is also a kind of play of words in v. 15 between pa/sxa (páscha, Pesaµ, Passover) and pa/sxw (páschœ, “suffer”), just as in English we might make between “Passover” and “Passion”. Indeed, there is here a greater emphasis on Jesus’ suffering and death, than we see in Mark/Matthew. Note, for example, how Luke has modified the narrative introduction in v. 14 (cp. Mk 14:17), with the use of the word “hour” (w%ra), which often relates symbolically (and dramatically) to the time, or moment, when Jesus’ Passion begins (v. 53; Mk 14:41 par; Jn 7:30 etc, and see below). There may also be an association with the Passover lamb; Luke preserves the Markan detail (v. 7; Mk 14:12) regarding the sacrifice of the Passover lamb.
2. The institution of the Lord’s Supper (Lk 22:17-20)
The Lukan version of the institution of the “Lord’s Supper” involves a difficult (and famous) text-critical question, regarding which of the two main forms of the text—the shorter or longer version—is original. I have discussed this in some detail in an earlier study, which you should consult. The “long” version (vv. 17-20) is the majority reading, and is accepted by most scholars and commentators today. However, there are also good arguments to be made in favor of the “short” version (vv. 17-19a), which is attested primarily by “Western” witnesses (D a ff2 i l).
[For a summary of the evidence, cf. the Metzger/UBS Textual Commentary on the Greek New Testament (2nd edition), pp. 148-50, and also Fitzmyer, Luke, pp. 1387-9. For a defense of the short (Western) text, cf. B. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament (Oxford: 1993), pp. 197-209.]
The structure of the scene differs considerably, whether one adopts the “long” or “short” text. With the shorter text, the scene has two parts, corresponding to the two main themes of the episode:
- Passover
- Betrayal by Judas
Assuming the longer text, by contrast, there are three parts to the scene:
- Announcement of Passover and Jesus’ coming suffering, vv. 15-16
- The Passover meal, vv. 17-20
—The Cup (the haggadah cup following the liturgy?), vv. 17-18
—The Bread, v. 19
—The Cup (of blessing, after the meal), v. 20 - Announcement of the Betrayal, vv. 21-23
In either case, we should note, Luke gives greater emphasis to the association with Passover than do the other Gospels. For more on this, cf. especially J. Jeremias, The Eucharistic Words of Jesus (Fortress Press: 1977), and note the discussion in Fitzmyer, Luke, pp. 1386-95.
3 & 4. The order of Lk 22:17-23 and the Teaching in Lk 22:24-38
By comparison with Mark/Matthew, Luke places the announcement of the betrayal (vv. 21-23) after the Lord’s Supper (i.e. the Passover meal, vv. 17-20). Scholars may debate which version is more likely to be correct (at the historical level). However, the reversed order in Luke serves several purposes. As mentioned above, it connects the Lord’s Supper with the Passover meal more directly. Also, it emphasizes the fact that the betrayer (Judas) has shared the Passover with Jesus and the others—”the hand of the (one) giving me along [i.e. betraying me] is with me upon the table” (v. 21). This makes the announcement in vv. 21-23 more dramatic, but it also serves to introduce the block of Jesus’ teaching which follows in vv. 24ff. There are actually two blocks of teaching (vv. 25-30, 35-38), both dealing with the theme of discipleship. They follow announcements regarding the failure of two principal disciples—the first (Peter) and last (Judas), according to the traditional list (Mk 3:16-19 par):
- Betrayal by Judas—vv. 21-23
- Narrative statement (v. 24) joining the sayings which follow, and parallel to the disturbance among the Twelve in v. 23
- Saying(s) of Jesus (vv. 25-27) on true discipleship—the importance of humility and sacrificial service
- Eschatological promise to the disciples (the Twelve [Eleven]) who remain faithful (vv. 28-30)—note the parallel to v. 30 in vv. 16, 18.
- Denial by Peter—vv. 31-34
- Instruction for the disciples (vv. 35-38), referring back to the missions of the Twelve (and Seventy[-two]) in 9:1-6; 10:1-12
—the implication is that they will be engaged in a different sort of mission, beginning with Jesus’ suffering and death
—the “two swords” (v. 38) foreshadow the scene in vv. 47-53, as well as the testing, persecution, etc., the disciples will face in the “hour of darkness” (v. 53)
- Instruction for the disciples (vv. 35-38), referring back to the missions of the Twelve (and Seventy[-two]) in 9:1-6; 10:1-12
It is worth noting that the sayings in vv. 25-26, 28-30 have Synoptic parallels in Mark 10:42-45 (Matt 20:25-28) and Matt 19:28, though these occur at quite different points in the narrative. This has caused critical commentators to question their location here in Luke. However, vv. 25-27 have a general parallel with Jesus’ action (and teaching) in John 13:12-17, which would seem to confirm a basic historical tradition, even if sayings corresponding to vv. 25-26 appear in a different setting in the Synoptic tradition. The ‘omission’ of Mk 10:45 is curious, considering its appropriateness in the context of the Last Supper scene (vv. 19b-20). The eschatological orientation of vv. 28-30 does seem to fit thematically (compare the context of Jesus’ words in vv. 16, 18), perhaps moreso that the setting of Matt 19:28, where it is added/included within the Synoptic tradition.
Before proceeding to the Last Supper (Passover meal) scene in the Gospel of John, it will be important to examine the basic tradition regarding Jesus’ words of institution as they have been preserved in the Synoptic Gospels (and by Paul in 1 Corinthians). This we will do in the next note.
References above marked “Fitzmyer, Luke” are to J. A. Fitzmyer, The Gospel According to Luke X-XXIV, Anchor Bible [AB] Vol. 28A (1985).