Paths in Biblical Studies

Book of Luke · Chapter 22 of 24

Luke 22: Verse-by-Verse Commentary (with Videos)

71 verses · 70 video commentaries from 13 courses · Berean Standard Bible

1Now the Feast of Unleavened Bread, called the Passover, was approaching,

2and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people.

3Then Satan entered Judas Iscariot, who was one of the Twelve.

4And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them.

5They were delighted and agreed to give him money.

6Judas consented, and began to look for an opportunity to betray Jesus to them in the absence of a crowd.

7Then came the day of Unleavened Bread on which the Passover lamb was to be sacrificed.

8Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.”

9“Where do You want us to prepare it?” they asked.

10He answered, “When you enter the city, a man carrying a jug of water will meet you. Follow him to the house he enters,

11and say to the owner of that house, ‘The Teacher asks: Where is the guest room, where I may eat the Passover with My disciples?’

12And he will show you a large upper room, already furnished. Make preparations there.”

13So they went and found it just as Jesus had told them. And they prepared the Passover.

14When the hour had come, Jesus reclined at the table with His apostles.

15And He said to them, “I have eagerly desired to eat this Passover with you before My suffering.

16For I tell you that I will not eat it again until it is fulfilled in the kingdom of God.”

17After taking the cup, He gave thanks and said, “Take this and divide it among yourselves.

18For I tell you that I will not drink of the fruit of the vine from now on until the kingdom of God comes.”

19And He took the bread, gave thanks and broke it, and gave it to them, saying, “This is My body, given for you; do this in remembrance of Me.”

20In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood, which is poured out for you.

21Look! The hand of My betrayer is with Mine on the table.

22Indeed, the Son of Man will go as it has been determined, but woe to that man who betrays Him.”

23Then they began to question among themselves which of them was going to do this.

24A dispute also arose among the disciples as to which of them should be considered the greatest.

25So Jesus declared, “The kings of the Gentiles lord it over them, and those in authority over them call themselves benefactors.

26But you shall not be like them. Instead, the greatest among you should be like the youngest, and the one who leads like the one who serves.

27For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.

28You are the ones who have stood by Me in My trials.

29And I bestow on you a kingdom, just as My Father has bestowed one on Me,

30so that you may eat and drink at My table in My kingdom and sit on thrones, judging the twelve tribes of Israel.

31Simon, Simon, Satan has asked to sift all of you like wheat.

32But I have prayed for you, Simon, that your faith will not fail. And when you have turned back, strengthen your brothers.”

33“Lord,” said Peter, “I am ready to go with You even to prison and to death.”

34But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”

35Then Jesus asked them, “When I sent you out without purse or bag or sandals, did you lack anything?” “Nothing,” they answered.

36“Now, however,” He told them, “the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one.

37For I tell you that this Scripture must be fulfilled in Me: ‘And He was numbered with the transgressors.’ For what is written about Me is reaching its fulfillment.”

38So they said, “Look, Lord, here are two swords.” “That is enough,” He answered.

39Jesus went out as usual to the Mount of Olives, and the disciples followed Him.

40When He came to the place, He told them, “Pray that you will not enter into temptation.”

41And He withdrew about a stone’s throw beyond them, where He knelt down and prayed,

42“Father, if You are willing, take this cup from Me. Yet not My will, but Yours be done.”

43Then an angel from heaven appeared to Him and strengthened Him.

44And in His anguish, He prayed more earnestly, and His sweat became like drops of blood falling to the ground.

45When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow.

46“Why are you sleeping?” He asked. “Get up and pray so that you will not enter into temptation.”

47While He was still speaking, a crowd arrived, led by the man called Judas, one of the Twelve. He approached Jesus to kiss Him.

48But Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?”

49Those around Jesus saw what was about to happen and said, “Lord, should we strike with our swords?”

50And one of them struck the servant of the high priest, cutting off his right ear.

51But Jesus answered, “No more of this!” And He touched the man’s ear and healed him.

52Then Jesus said to the chief priests, temple officers, and elders who had come for Him, “Have you come out with swords and clubs as you would against an outlaw?

53Every day I was with you in the temple courts, and you did not lay a hand on Me. But this hour belongs to you and to the power of darkness.”

54Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.

55When those present had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them.

56A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said.

57But Peter denied it. “Woman, I do not know Him,” he said.

58A short time later, someone else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.”

59About an hour later, another man insisted, “Certainly this man was with Him, for he too is a Galilean.”

60“Man, I do not know what you are talking about,” Peter replied. And immediately, while he was still speaking, the rooster crowed.

61And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.”

62And he went outside and wept bitterly.

63The men who were holding Jesus began to mock Him and beat Him.

64They blindfolded Him and kept demanding, “Prophesy! Who hit You?”

65And they said many other blasphemous things against Him.

66At daybreak the council of the elders of the people, both the chief priests and scribes, met together. They led Jesus into their Sanhedrin and said,

67“If You are the Christ, tell us.” Jesus answered, “If I tell you, you will not believe.

68And if I ask you a question, you will not answer.

69But from now on the Son of Man will be seated at the right hand of the power of God.”

70So they all asked, “Are You then the Son of God?” He replied, “You say that I am.”

71“Why do we need any more testimony?” they declared. “We have heard it for ourselves from His own lips.”

Luke 22 Section and Chapter Commentary

Luke 22:7-23

Inconsistencies in Last Supper Accounts

While Jesus likely had a last meal with his disciples before his crucifixion, the Gospel accounts differ significantly. Matthew, Mark, and Luke portray it as a Passover meal where Jesus institutes the Lord's Supper with bread and wine. John, however, places Jesus' death the day before the Passover meal and describes a last meal where Jesus washes the disciples' feet instead of instituting the Eucharist. These discrepancies make it difficult to ascertain the exact historical details of the event.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Christmas Story a Myth? · watch the clip

Luke 22:39-46

Luke's Omission of Jesus' Agony and Atonement

Luke's Gospel notably omits any mention of Jesus' agony leading up to the crucifixion, a prominent feature in Mark's account. Furthermore, Luke removes explicit references to Jesus' death as an atonement for sins, indicating a distinct theological perspective on the meaning of Jesus' suffering and death.

Summarized by AI · Luke's Maverick Gospel · Lecture 1: How to Study a Gospel · watch the clip

The bloody sweat of Luke 22:43-44 as an anti-docetic addition

Ehrman argues that Luke 22:43-44, the angel and the sweat like drops of blood, are missing from the oldest and usually best manuscripts, and that Luke otherwise strips every sign of agony from Mark's Gethsemane scene, so an anguished Jesus is out of character here. Since the three second-century church fathers who quote the verses all use them to prove Jesus was truly human, he concludes scribes added them against docetic views; a prophet who knew God's will, he adds, would go to his death without great anguish.

Summarized by AI · Luke's Maverick Gospel · Lecture 4: Jesus the Prophet · watch the clip

Disciples Fail to Watch in Gethsemane

In all three Synoptic Gospels, Peter, James, and John fall asleep in Gethsemane despite Jesus asking them to stay awake and watch. This failure connects to Jesus's earlier exhortation in Mark 13 for his followers to 'watch' for the coming of the Son of Man, highlighting the disciples' inability to remain vigilant.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Jesus' anguish and the bloody sweat in Luke

Luke 22:39-46 describes Jesus' prayer in the Garden of Gethsemane, including two verses (22:43-44) that depict an angel strengthening him and his sweat becoming like drops of blood. These two verses are missing in some of the earliest and best manuscripts, though present in others. The instructor argues that these verses were likely added by scribes, as they contradict Luke's overall portrayal of Jesus as calm and in control when facing his death, a portrayal evident in Luke's redaction of Mark's gospel and his unique crucifixion narrative.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 1: Doubts and Debates About the “Original” New Testament | Can We Really Know, and Does It Matter? · watch the clip

The literary structure (chiasmus) of Luke's Gethsemane prayer

The passage describing Jesus' prayer in Gethsemane (Luke 22:39-42, 45-46) exhibits a chiastic literary structure, where statements are made in order and then reversed, with the central point being Jesus' prayer and willingness to do God's will. The structure emphasizes the importance of prayer for avoiding temptation. The inclusion of the verses about the angel and bloody sweat (Luke 22:43-44) disrupts this chiasmus, shifting the focus from Jesus' resolve to his agony, which further supports the argument that these verses were not original to Luke's gospel.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 1: Doubts and Debates About the “Original” New Testament | Can We Really Know, and Does It Matter? · watch the clip

Improbability of Jesus' Gethsemane Prayer

The accounts of Jesus's prayer in the Garden of Gethsemane, where his disciples fell asleep, raise questions about how his exact words were known. Given his immediate arrest and crucifixion, it is improbable that the disciples could have accurately recorded or remembered his private prayers.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 1: A Bird's Eye View · watch the clip

The Passionless Passion: Jesus' Calm Demeanor

Luke portrays Jesus' passion as 'passionless,' emphasizing his calm and controlled demeanor in contrast to Mark's depiction of deep agony. In Gethsemane, Jesus prays once and calmly, and during the crucifixion, he expresses concern for others, forgives his executioners, and confidently commits his spirit to God, showing full awareness of his fate.

Summarized by AI · Bart D. Ehrman · YouTube · The Genius of the Gospel of Luke · watch the clip

Luke 22:54-62

Trimalchio's Dinner Party and Peter's Denial

Petronius's Satyricon features Trimalchio's dinner party, where a cock crows three times, leading Trimalchio to believe he will die. This motif of a cock crowing three times, signaling a significant event, is strikingly similar to Peter's denial of Jesus in the Gospels, where a cock crows after Peter denies Jesus three times. This suggests the use of common narrative elements in ancient literature.

Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip

Luke 22:66-71

Jesus' Trial: Luke's Alteration of Caiaphas's Question

During Jesus' trial before the Sanhedrin, Luke's account differs from Mark's regarding Jesus' response to Caiaphas's question about his identity. In Luke, Jesus states he will be seated at the right hand of God, omitting Mark's detail that Caiaphas himself would witness this, which suggests a different theological emphasis on Jesus' immediate status rather than a future judgment for his accuser.

Summarized by AI · Luke's Maverick Gospel · Lecture 1: How to Study a Gospel · watch the clip

Persecution by Jewish Authorities

Both Jesus and his apostles face persecution from the same Jewish authorities in Jerusalem. Jesus is persecuted and punished by them in Luke, and the apostles experience similar persecution and punishment from these same authorities at the beginning of Acts, highlighting a continuous narrative of conflict.

Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Luke and Acts Have the Same Author? · watch the clip

Luke 22 Verse Notes

Luke 22:1-2

The timing of Jesus' crucifixion at Passover

The timing of Jesus' crucifixion during Passover is likely historical, not a later theological invention. This is supported by multiple independent New Testament sources, including Matthew, Mark, Luke, John, and Paul. Furthermore, the symbolism of Jesus as the Passover Lamb creates theological problems, as Passover lambs were not atoning sacrifices, suggesting the timing was not chosen for symbolic convenience.

Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus Really Born in Bethlehem? · watch the clip

Luke 22:1

Jesus was killed at Passover

Historians are confident that Jesus was killed at Passover. This is multiply attested across all the Gospels and by Paul, who metaphorically refers to Jesus as the 'Paschal lamb.' This timing is also contextually credible, as Passover was a tense period in Jerusalem where Roman authorities were vigilant against threats to their power and likely to use crucifixion against perceived agitators.

Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip

Luke 22:3-6

Satan enters Judas Iscariot

Both Luke and John describe Satan entering Judas Iscariot, leading him to betray Jesus. This narrative serves to explain the embarrassing fact that one of Jesus' closest disciples would betray him, portraying Satan as an intimate enemy who influences even those within the inner circle.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 8: Satan in Early Christianity · watch the clip

Judas' Betrayal of Jesus' Messianic Claim

The Gospels suggest the authorities needed Judas to identify Jesus to avoid a public uprising. However, it's argued that Judas's betrayal was not merely revealing Jesus' location, but rather insider information that Jesus privately claimed to be the 'King of the Jews' (the Messiah) to his disciples. This claim became the charge for which Jesus was crucified, despite not publicly proclaiming it.

Summarized by AI · Bart D. Ehrman · YouTube · Do the Dead Sea Scrolls Actually Prove the Bible Never Changed? · watch the clip

Luke 22:3

Satan Entering Judas Iscariot

The detail of 'Satan entering into Judas Iscariot' is found in both John 13 and Luke 22. This is the only instance John uses the word 'Satan,' while Luke frequently uses it. This specific, unusual detail, especially given Luke's characteristic use of 'Satan' in similar cosmic contexts, suggests John's knowledge of Luke's redaction rather than an independent oral tradition, as no one would 'observe' Satan entering a person.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Luke 22:7

Divergent Passover Dates for Jesus' Arrest

The Gospels present conflicting dates for Jesus' arrest relative to Passover. The Synoptic tradition places Jesus' arrest on the night of Passover, while John states it occurred the night before Passover. These chronological differences highlight the historical discrepancies between the accounts.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Luke 22:17-20

The Last Supper Tradition

Paul recounts the story of the Last Supper, stating he 'received from the Lord' what he passed on, including Jesus taking bread and wine, identifying them as his body and the new covenant in his blood. This account closely parallels the Synoptic Gospels, especially Luke, suggesting a shared early tradition.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip

Luke 22:19-20

Luke's Last Supper and Atonement Language

The phrases 'which is given for you' and 'which is poured out for you' in Luke's Last Supper account (Luke 22:19-20) are likely scribal additions. Their absence in some early manuscripts and the resulting narrative oddities (two cups, bread after the first cup) suggest they were not original. Luke's Gospel and Acts generally avoid atonement language, unlike Mark 10:45, which Luke omits. These additions were probably made to align Luke with anti-Docetic arguments, emphasizing that Jesus's real body and blood were given for salvation, countering the Docetic idea of a non-physical Christ.

Summarized by AI · Earliest Christian Heresies · Lecture 3: Docetic Writings · watch the clip

Luke's account of the Last Supper lacks atonement language

In Mark's Last Supper narrative, Jesus states that the cup represents 'the new covenant in my blood, which is poured out for many,' directly linking his blood to a sacrificial atonement. Luke's version of the Last Supper, however, omits this specific phrase, further indicating Luke's avoidance of atonement theology.

Summarized by AI · Luke's Maverick Gospel · Lecture 7: Did Jesus Die for Your Sins? · watch the clip

Luke's Last Supper: Atonement language omitted

In Luke 22:19-20, the words "which is given for you" (referring to Jesus' body) and "poured out for you" (referring to his blood as the new covenant) are absent in some significant manuscripts. This omission is crucial because, without these phrases, Luke's account of the Last Supper lacks explicit atonement language, suggesting that Luke might have emphasized forgiveness over atonement as the means of salvation.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 1: The New Testament | Do We Have the Original Text? · watch the clip

The omission of atonement language in Luke's Last Supper account

In Luke 22:19-20, some early manuscripts omit the phrases 'which is given for you' and 'this cup that is poured out for you is the new covenant in my blood.' Without these phrases, Luke's account of the Last Supper lacks explicit language about Jesus' death being an atonement for sins. This omission is significant because, unlike other New Testament authors, Luke's Gospel and the Book of Acts generally do not present Jesus' death as an atoning sacrifice, but rather as an occasion for repentance and God's forgiveness.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 2: The Open Secret of Our Uncertainties | Why Didn’t Someone Tell Me? · watch the clip

Scribes added atonement language to Luke to counter Gnosticism

The atonement language in Luke 22:19-20, which is absent in some early manuscripts, was likely added by Orthodox scribes in the 2nd century. This addition aimed to bring Luke's Last Supper account into conformity with Matthew, Mark, and Paul, who all present Jesus' death as atoning. This change also served to counter Gnostic Christians who denied that Jesus' death and resurrection were central to salvation, instead emphasizing his teachings. Orthodox scribes inserted the atonement doctrine into Luke to affirm that Jesus' blood was shed for the sake of others.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 2: The Open Secret of Our Uncertainties | Why Didn’t Someone Tell Me? · watch the clip

Death as Salvation

Jesus views his approaching suffering and death as an act of salvation, as evidenced by his words at the Last Supper where he identifies the bread as his body 'given for you' and the cup as 'the new covenant in my blood.' This signifies his understanding of his sacrifice as redemptive.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

The Eucharist and Jesus' last meal

While Jesus likely had a last meal with his disciples, the detailed institution of the Lord's Supper, as described in 1 Corinthians 11 and the Synoptic Gospels (Matthew, Mark, Luke), where he breaks bread as his body and shares wine as his blood for a new covenant, is debated as an exact historical account. Paul states he received this tradition from others, and the narrative presupposes Jesus' foreknowledge of his crucifixion, which is also questioned by scholars.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Rapture Really in the Bible��or Was It Invented Later? · watch the clip

Textual Variants in Luke's Last Supper Narrative

The verses in Luke 22:19-20, which describe Jesus' body 'given for you' and his blood 'shed for you' at the Last Supper, are not present in some of the earliest and best manuscripts of Luke. This suggests these atonement-focused phrases were later additions by scribes, aligning Luke's text with other Gospels and Pauline theology.

Summarized by AI · Bart D. Ehrman · YouTube · The Surprising Reason Luke Removed Atonement from His Gospel · watch the clip

Atonement Language Removed from Luke's Last Supper

Luke's account of the Last Supper contains a textual variant where atonement language, present in most manuscripts, is absent in some ancient witnesses. The longer version includes Jesus stating his body is "given for you" and his blood is "shed out for you," indicating his death as an atonement for sins. However, the shorter version, believed to be original, omits these phrases, aligning with Luke's general tendency to remove atonement theology found in Mark.

Summarized by AI · Bart D. Ehrman · YouTube · Lost Verses? The Biggest Changes Made to the Gospel of Luke · watch the clip

Luke's Consistent Omission of Atonement Theology

Luke consistently omits atonement language found in his source, Mark. For example, Luke removes Mark 10:45, where Jesus states he came to give his life as a ransom for many. In Luke's theology, Jesus' death is a miscarriage of justice that leads people to recognize their sinfulness and repent, resulting in God's forgiveness. It is not a direct covering of sins through his sacrifice.

Summarized by AI · Bart D. Ehrman · YouTube · Lost Verses? The Biggest Changes Made to the Gospel of Luke · watch the clip

Historicity of the Eucharist as literal body and blood

The Catholic doctrine of transubstantiation, where the Eucharist literally becomes the body and blood of Jesus, is debated regarding its historicity. While Jesus's words at the Last Supper ('this is my body, this is my blood') are central, the full theological doctrine of transubstantiation cannot be definitively documented until several centuries after early Christianity, though hints of similar beliefs appear earlier.

Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip

The Lord's Supper in the New Testament

The Christian Mass, or the celebration of the Lord's Supper, has its roots in the New Testament. Accounts of Jesus' last meal with his disciples are found in Matthew, Mark, Luke, and Paul's First Corinthians. These passages describe a commemorative meal, though they do not explicitly detail the later theological developments of transubstantiation or the elements literally becoming Christ's body and blood.

Summarized by AI · Bart D. Ehrman · YouTube · Where Did the Trinity Come From? · watch the clip

Atonement Language in Luke's Last Supper Narrative

The verses in Luke 22:19-20, where Jesus states his body is 'given for you' and his blood is 'poured out for you' as a 'New Covenant,' are missing from some ancient manuscripts. This omission is significant because Luke generally avoids the concept of atonement (Jesus' death paying for sins) found in Mark and Paul, instead emphasizing forgiveness through repentance. The inclusion of these verses would be an isolated instance of atonement theology in Luke-Acts.

Summarized by AI · Bart D. Ehrman · YouTube · Did Scribes Change Luke's Theology? · watch the clip

Significant New Testament Variants

While many of the hundreds of thousands of differences among New Testament manuscripts are minor (e.g., spelling errors), some variants are highly significant. Examples include the only verse explicitly mentioning the Trinity (1 John 5:7-8), which is a later addition; the story of the woman taken in adultery (John 7:53-8:11), not originally in John; and the final 12 verses of Mark (Mark 16:9-20), also not original. Additionally, the doctrine of atonement in Luke (Luke 22:19-20) was not originally present in some manuscripts. These variants, though not necessarily altering core doctrines (which are typically built on multiple passages), are significant for understanding the textual history and development of Christian beliefs.

Summarized by AI · Bart D. Ehrman · YouTube · How Apologists Use (and Misuse) Manuscripts · watch the clip

Luke 22:19

Jesus did not institute the Lord's Supper

The speaker believes that Jesus did not historically institute the Lord's Supper. Instead, later Christians, commemorating his death, developed the practice of breaking bread and drinking wine as symbols of his body and blood, then retrojected this ritual back onto Jesus's Last Supper. Therefore, Jesus would be surprised by its central role in Christian worship.

Summarized by AI · Bart D. Ehrman · YouTube · Three "Myths" Atheists Believe · watch the clip

Luke 22:20

The New Covenant and New Testament

The term "New Testament" or "new covenant" emerged in the third century to describe the collection of Gospels and epistles. This terminology reflects Jesus' establishment of a new agreement between God and humanity, as described by Paul and Luke. These books were understood to relate this new covenant, distinguishing them from the Old Testament.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 27: The Making of the New Testament | From Chaos to Canon · watch the clip

Eucharistic Words and Forgiveness of Sins

The Eucharistic traditions, specifically Jesus' words of institution, show theological variations. Matthew's Gospel uniquely includes the phrase 'for the forgiveness of sins' when Jesus introduces the cup. This Matthean addition raises questions about whether it reflects Jesus' original words or Matthew's theological emphasis, which has implications for how these passages are understood and used in religious practice.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Luke 22:22

Divine Plan of God

A central theme in both Luke and Acts is the unfolding of God's divine plan. In Luke, Jesus' mission is presented as necessary and according to God's plan, and this theme continues in Acts, where the spread of Christianity is also depicted as necessary and guided by God's overarching design.

Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Luke and Acts Have the Same Author? · watch the clip

Luke 22:24-27

Luke omits Mark's atonement passages

Luke intentionally omits or alters passages from Mark's Gospel that explicitly describe Jesus' death as an atonement. For example, Luke removes Mark 10:45, where Jesus states his life is a 'ransom for many.' Additionally, Luke changes the timing of the temple curtain tearing from Jesus' death (as in Mark) to while he is still alive on the cross. In Mark, the tearing curtain symbolizes universal access to God through atonement, but in Luke, it signifies the destruction awaiting those who reject Jesus, further demonstrating Luke's lack of an atonement doctrine.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 2: The Open Secret of Our Uncertainties | Why Didn’t Someone Tell Me? · watch the clip

Luke's Alteration of Mark 10:45

Luke omits Mark 10:45, where Jesus states he came to give his life as a ransom for many. Instead, Luke replaces it with a message focused on service, emphasizing that the Son of Man came to serve, thereby shifting the meaning from a sacrificial death to an example of selfless living.

Summarized by AI · Bart D. Ehrman · YouTube · The Surprising Reason Luke Removed Atonement from His Gospel · watch the clip

Luke 22:25-27

Jesus' Paradigm Shift from Domination to Service

While some New Testament texts, like Revelation, still reflect a theology of dominance, Jesus' teachings advocate for a radical shift away from domination towards service. He emphasized that his followers should not seek to dominate others, as Gentiles do, but rather to serve one another and embody the humility of a child. This ideological shift from power and control to service and self-sacrifice is a core aspect of Jesus' ethical message.

Summarized by AI · Bart D. Ehrman · YouTube · Paul Said WHAT About Women? Debunking Misused Bible Verses · watch the clip

Luke 22:28-30

Independent Deployment of the Twelve Thrones Saying

Matthew and Luke deploy the 'twelve thrones' saying in dramatically different contexts, indicating independent use of the material. Matthew places it after Peter's question about rewards for discipleship, while Luke places it during the Last Supper in a dispute about greatness. This suggests neither evangelist was influenced by the other's choice.

Summarized by AI · Did Q Exist? · Lecture 3: The Case for Q · watch the clip

Isaiah as a Theological Template for Jesus' Death

The book of Isaiah, particularly chapter 53, provided a theological template for early Christians to understand and explain Jesus' death. After Jesus' crucifixion, his disciples, initially believing he would be a ruling Messiah, reinterpreted his death through the lens of scripture. They connected his death to the concept of a sacrifice for sins, finding resonance in passages like Isaiah 53, which describes a righteous figure suffering for the transgressions of others. This led to the widespread Christian belief that Isaiah 53 predicted Jesus.

Summarized by AI · Bart D. Ehrman · YouTube · Did the Prophet Isaiah Predict Jesus' Crucifixion? · watch the clip

Jesus's Private Teaching on His Kingship

Jesus likely taught his disciples privately that he would be the king in the coming Kingdom of God. This is supported by a saying in Matthew and Luke where Jesus promises his twelve disciples that they will sit on twelve thrones, ruling the twelve tribes of Israel. This saying is unlikely to be a later Christian invention because it includes Judas, who was known to have betrayed Jesus.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Luke 22:30

The disciples' expectation of Jesus' rule and its disconfirmation

Jesus' disciples believed he was God's chosen one, destined to rule in a future kingdom, with them as co-rulers. This expectation is supported by a saying in Q material where Jesus promises his twelve disciples they will rule over the twelve tribes of Israel. However, Jesus' crucifixion radically disconfirmed this expectation, as he was executed rather than enthroned.

Summarized by AI · Luke's Maverick Gospel · Lecture 7: Did Jesus Die for Your Sins? · watch the clip

Jesus' Twelve Disciples

Jesus having twelve disciples is a multiply attested detail, mentioned by Paul in 1 Corinthians 15:5 and in all the gospels. This is contextually credible because Luke explains that these twelve disciples were intended to sit on twelve thrones, judging the twelve tribes of Israel, aligning with Jesus' vision of a restored Israel and a coming kingdom of God.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip

Jesus' Messianic Self-Understanding

It is highly probable that Jesus believed himself to be the Messiah. This is supported by the universal early Christian confession of Jesus as Messiah, the symbolic choice of twelve disciples to rule the twelve tribes of Israel (implying Jesus as king), and the Roman mockery of him as 'King of the Jews' at his crucifixion, which suggests this was his perceived claim.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip

The Disciples' Role in the Coming Kingdom

A saying attributed to Jesus in Matthew and Luke, where he tells his twelve disciples they will sit on twelve thrones ruling the tribes of Israel in the future kingdom, strongly suggests Jesus believed he would be the king. This saying is historically plausible because it includes Judas Iscariot, making it unlikely to be an invention after Judas's betrayal.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Think He Was the Messiah? · watch the clip

Luke 22:35-38

The Two Swords Passage in Luke

Luke uniquely records Jesus instructing his disciples to buy swords, stating, 'the one who has no sword must sell his cloak and buy one.' When two swords are presented, Jesus replies, 'It is enough.' This passage is often debated, with interpretations ranging from a literal call to arms to a misunderstanding by the disciples.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Luke 22:36

Jesus' Stance on Violence in the Gospels

While some passages in the Gospels, like the disciples carrying swords in Gethsemane or Jesus' statement about two swords in Luke, might seem to suggest an endorsement of violence, the dominant theme is pacifism. In Gethsemane, Jesus explicitly tells his followers to put away their swords, stating that those who live by the sword will die by it. The 'two swords' passage in Luke is interpreted as Jesus dismissing the need for weapons, not sanctioning their use. Jesus consistently advocates for non-violence, loving enemies, and turning the other cheek.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Christ of Revelation Out for Blood? · watch the clip

Luke 22:39-42

Luke's Passionless Passion and Docetism

Luke's Gospel generally portrays Jesus's passion with less emphasis on his suffering compared to Mark and Matthew. Luke omits Mark's descriptions of Jesus being distressed and agitated (Mark 14:33-34), and Jesus prays only once in Gethsemane, accepting God's will. Furthermore, Jesus speaks to the women on the way to the cross and forgives his executioners, showing composure rather than agony. This 'passionless passion' in Luke's original text would have been less useful for anti-Docetic arguments, making the insertion of verses like Luke 22:43-44 understandable as a scribal attempt to emphasize Jesus's human suffering.

Summarized by AI · Earliest Christian Heresies · Lecture 3: Docetic Writings · watch the clip

Luke 22:42

Jesus' serene acceptance of God's will in Luke

Luke's Gospel portrays Jesus as serene and accepting of God's plan, even in the face of crucifixion, stating, 'Father, if you are willing, remove this cup from me; yet not my will but yours be done.' While some manuscripts include a passage about an angel strengthening him and his sweat becoming drops of blood, the core narrative emphasizes a calm, almost pain-free acceptance of his fate.

Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 1: The Language and Experience of Suffering · watch the clip

Luke 22:43-44

Luke 22:43-44 as Anti-Docetic Addition

The verses Luke 22:43-44, describing an angel strengthening Jesus and his sweat becoming like drops of blood, are likely a later scribal addition. Their absence in early manuscripts and disruption of the passage's literary structure, which otherwise emphasizes prayer, suggests they were added to underscore Jesus's real human suffering. This addition served an anti-Docetic purpose, demonstrating Jesus's genuine humanity and agony in the face of death.

Summarized by AI · Earliest Christian Heresies · Lecture 3: Docetic Writings · watch the clip

Jesus' anguish in Gethsemane: Angel and bloody sweat omitted

Luke 22:43-44, describing an angel strengthening Jesus and his sweat becoming like drops of blood in Gethsemane, is missing from some of the earliest and best manuscripts. The absence of these verses suggests that Luke's original narrative might not have depicted Jesus experiencing such intense anguish, aligning with Luke's broader portrayal of Jesus facing persecution nobly and without distress, in contrast to Mark's gospel.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 1: The New Testament | Do We Have the Original Text? · watch the clip

The use of the bloody sweat passage by early church fathers

The verses depicting Jesus' bloody sweat and angelic support (Luke 22:43-44) first appear in quotations by 2nd-century church fathers like Justin, Irenaeus, and Hippolytus, rather than in Bible manuscripts. These fathers used the verses to argue for Jesus' full humanity against those who claimed he was only divine and appeared human. This historical context suggests that the verses were inserted into Luke's gospel to counter specific theological views prevalent at the time, indicating they were not part of the original text.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 1: Doubts and Debates About the “Original” New Testament | Can We Really Know, and Does It Matter? · watch the clip

Jesus Sweating Blood in Gethsemane

Luke 22:43-44 describes an angel appearing to Jesus and strengthening him, and his sweat becoming like great drops of blood during his prayer in Gethsemane. However, some of the oldest and best manuscripts omit these verses entirely. This omission significantly changes the portrayal of Jesus' anguish, suggesting that scribes might have added these verses to emphasize Jesus' full humanity and anxiety in the face of death.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 7: How Scribes Changed the Gospels · watch the clip

Jesus' Agony in Gethsemane: A Later Addition to Luke

Luke's original portrayal of Jesus in Gethsemane depicts him as calm and in control, omitting Mark's descriptions of Jesus being greatly distressed and sorrowful unto death. However, some scribes later introduced verses into Luke's account (Luke 22:43-44) that describe Jesus in deep agony, sweating drops of blood, and being ministered to by an angel. These verses are absent in some of the oldest manuscripts and contradict Luke's consistent depiction of Jesus' composure before his crucifixion.

Summarized by AI · Bart D. Ehrman · YouTube · Lost Verses? The Biggest Changes Made to the Gospel of Luke · watch the clip

Scribal Motivation for Adding Agony to Gethsemane

The verses depicting Jesus' agony in Gethsemane (Luke 22:43-44) were likely added by scribes to emphasize Jesus' humanity. Early church fathers, such as Justin Martyr and Irenaeus, quoted or inferred these verses to counter Docetic views, which argued that Jesus was fully God and only appeared to be human. By showing Jesus experiencing real human emotions and suffering, scribes aimed to reinforce the belief in his true human nature.

Summarized by AI · Bart D. Ehrman · YouTube · Lost Verses? The Biggest Changes Made to the Gospel of Luke · watch the clip

Jesus' Agony and Bloody Sweat in Gethsemane

The account of Jesus sweating blood and being comforted by an angel in Luke 22:43-44 is absent from some of the oldest and best manuscripts. Luke generally presents a 'passionless passion' narrative, minimizing Jesus' agony leading up to his death. The inclusion of this intense suffering contradicts Luke's consistent portrayal and disrupts a literary chiasmus, suggesting it was a later scribal addition to emphasize Jesus' humanity.

Summarized by AI · Bart D. Ehrman · YouTube · Did Scribes Change Luke's Theology? · watch the clip

Motivation for Adding Jesus' Agony

The addition of the bloody sweat passage in Luke 22:43-44 was likely motivated by scribes and early Church Fathers who wanted to emphasize Jesus' full humanity. Early Christian writers like Justin, Irenaeus, and Hippolytus used this passage to counter 'docetic christology,' which claimed Jesus only appeared to be human. By depicting Jesus in agony, the passage underscored his physical and emotional human experience.

Summarized by AI · Bart D. Ehrman · YouTube · Did Scribes Change Luke's Theology? · watch the clip

The 'Sweating Blood' Passage in Luke

The passage in Luke 22:43-44, describing Jesus sweating blood and being comforted by an angel in Gethsemane, is absent from some of the oldest and most reliable manuscripts. This suggests it might have been added later by scribes to emphasize Jesus's full humanity and suffering, possibly in response to theological views that downplayed his human experience.

Summarized by AI · Bart D. Ehrman · YouTube · Who Changed the Bible, and Why? · watch the clip

Scribal alterations to Luke 22 to emphasize Jesus' humanity

Scribes sometimes altered New Testament manuscripts to align them more closely with proto-orthodox theology, particularly regarding Christology. An example is the addition of the 'sweating blood' passage in Luke 22, which describes Jesus' anguish in Gethsemane. This verse, absent from many early manuscripts, was likely inserted to counter claims that Jesus was not fully human, as it vividly portrays his suffering and need for angelic comfort.

Summarized by AI · Bart D. Ehrman · YouTube · Most Early Christians Believed “Heresies” · watch the clip

Luke 22:47

Plausibility of Jesus' Arrest in John

John's account of Jesus' arrest by a cohort of Roman soldiers and temple police is considered more plausible than the Synoptic depiction of a Jewish mob. Additionally, John's portrayal of an off-stage trial, not during the busiest time of Passover, and the motivation for Jesus' arrest being a potential threat to Roman-Jerusalem relations rather than his Christology, are seen as more historically coherent.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Luke 22:49-51

Naming Characters in the Arrest

While Matthew and Mark describe an anonymous disciple cutting off the ear of the high priest's slave during Jesus's arrest, John's gospel uniquely names the disciple as Simon Peter and the slave as Malchus. Matthew also adds the poetic line, 'all who take the sword will die by the sword.'

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Luke 22:50-51

Healing the Ear in Luke

Luke uniquely adds that Jesus healed the ear of the high priest's slave after it was cut off during the arrest. This detail, along with specifying it was the 'right ear,' was historically seen by some as evidence of Luke's medical background.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Disciples' Swords and Jesus's Pacifism

The Gospels of Matthew, Mark, and Luke describe one of Jesus's followers having a sword and cutting off an ear during Jesus's arrest, with John identifying the disciple as Peter. In these accounts, Jesus instructs them to put away the sword, stating that "the one who lives by the sword dies by the sword." This suggests Jesus was against the use of violence, even if his followers were armed.

Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus a Violent Rebel? (Or a Zealot?) · watch the clip

Distinctive Details in the Arrest Scene

The arrest of Jesus provides a clear example of literary agreement with distinctive additions in each Synoptic Gospel. Luke specifies that the high priest's servant's 'right ear' was cut off, a detail consistent with Luke's anatomical interests. Matthew adds the saying, 'all who take the sword will perish by the sword,' reflecting a typical Matthean rhetorical style. John's Gospel further names the servant as Malchus and identifies Peter as the one who cut off the ear, a common Johannine practice of naming previously anonymous figures.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Luke 22:53

Jewish Leaders and the Power of Darkness in Luke

In Luke 22, during Jesus' arrest, he tells the chief priests, temple police, and elders, 'This is your hour and the power of darkness.' This passage emphasizes the role of Jewish authorities in Jesus' betrayal and arrest, portraying them as aligned with Satanic forces and the temporary sway of evil.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

Luke 22:64

Minor agreements as evidence of Luke's knowledge of Matthew's editing

Minor agreements, where Matthew and Luke agree against Mark in small details, indicate Luke's knowledge of Matthew's editing of Mark. For instance, in Mark 14:65, Matthew and Luke both include the five-word verbatim string 'Who is the one who struck you?' This agreement, especially with a word (Pao) unique to this context in both Gospels, is too significant to be coincidence and suggests Luke was aware of Matthew's redactional choices.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Minor agreements against Mark indicate Luke's knowledge of Matthew

There are at least a thousand 'minor agreements' where Matthew and Luke agree against Mark, often in subtle ways like word choices or omissions. A striking example is the mocking of Jesus (Mark 14:65), where both Matthew and Luke add 'Who is it that struck you?' using a Greek word for 'strike' (ptō) found only there in both Gospels. This shared, unique phrasing is highly unlikely to be independent and cannot be attributed to Q, as Q theorists typically exclude a passion narrative from Q.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Minor agreements between Matthew and Luke against Mark

In passages where all three Synoptic Gospels overlap, Matthew and Luke sometimes agree on specific wording or details that differ from Mark. For instance, in the account of Jesus' torture, Mark simply states 'prophesy,' while Matthew and Luke both add 'Who is it that struck you?' These 'minor agreements' are difficult for the Q hypothesis to explain, as they suggest Matthew and Luke are not independently drawing from Mark and Q, but rather that one is sometimes copying from the other, even in Markan material.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 9: Why Are the Gospels So Similar | The Riddle of Q · watch the clip

Luke 22:67-70

Judas Revealed Jesus's Messianic Claim

Judas likely betrayed to the Jewish authorities that Jesus was privately claiming to be the Messiah, the future King of Israel. This information was not publicly known but would have been a serious offense in the eyes of the Roman authorities, who would view such a claim as a threat to their rule.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

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