OT: Exod 24:4–11; Jer 31:31–34
NT: Luke 9:16; 1 Cor 11:23–26. // Matt 26:20, 26–29; Mark 14:17, 22–25
Catechism: Eucharist and the kingdom, 1130, 1403; institution of the Eucharist, 1337–40; the Eucharist as sacrificial memorial, 610–11, 621; 1365; the Eucharist means thanksgiving, 1328; the Eucharist is the body and blood of Christ, 1381
Lectionary: Luke 22:14–23:56: Palm/Passion Sunday (Year C); Luke 22:14–20, 24–30: Holy Orders
[22:14]
After nightfall,4 the hour (see John 13:1) arrives for the meal and Jesus reclines at table with the apostles. He gives a farewell address (Luke 22:14–38),5 which begins with the announcement of his upcoming suffering and death (vv. 15–18) and the institution of the Eucharist (vv. 19–20). All this is part of an unfolding plan that “has been determined” (v. 22) and “must be fulfilled” (v. 37). However, Jesus is not passively resigned to his destiny but actively takes the initiative to accomplish his purpose (19:30; 22:8).
[22:15–20]
His comment—I have eagerly desired to eat (literally, “with desire I have desired to eat,” reflecting an underlying Hebrew expression)—is another indication that he acts with intention. The significance of what he says and does here can be examined by focusing on three interrelated key words.
1. Passover: This Passover night is different from all others. The Jewish Passover is a memorial of God’s liberation of the people of Israel from slavery in Egypt through the exodus (Exod 12:14; 13:3). Those who observe the annual Passover feast do not simply recall the exodus as a past event but, in a sense, relive it at the present time and thus experience the Lord’s saving power (see Exod 13:8).6 However, at this Passover,7 Jesus institutes his memorial, saying: in memory of me (or “in remembrance of me,” 1 Cor 11:24–25; Greek anamnēsis). Likewise, he is about to accomplish his “exodus” (Luke 9:31)—his death and resurrection—which will bring to those who believe in him a different kind of liberation: forgiveness of their sins (24:47). Thus his apostles who observe the new Passover memorial in obedience to his command will experience the saving power of this new exodus.
In instituting this new Passover, which was prefigured at the multiplication of the loaves with its similar actions (9:16), Jesus took the bread, gave thanks,8 broke it, and gave it to the apostles. His accompanying words provide the interpretation. The bread is not the expected “bread of affliction” of the exodus (Deut 16:3) but becomes his very self: This is my body. In this new Passover, it will be Jesus’ body, not that of the lamb, that will be given in sacrifice.9 Like the sacrifice of the lamb (Exod 12:13, 23, 27), this will be done for you, he tells the apostles—in other words, on their behalf and for their benefit. Moreover, this body is eaten (see Matt 26:26), as was the lamb (Exod 12:8–11).10 Bread that has become the Eucharist through these words is not merely a symbol. Just as the lamb is real, so the Eucharist is really his body, as indeed Christians have understood from the beginning.
Likewise, Jesus’ words provide the interpretation of the cup taken after supper (1 Cor 11:25), the third of the four cups of wine in the Passover meal, the “cup of blessing” (1 Cor 10:16):11 the wine in the cup becomes my blood (see Matt 26:28; Mark 14:24). By drinking the cup, his apostles thus have communion in his blood (1 Cor 10:16). Jesus is referring to his imminent, violent death: his blood will be shed12 like “the blood of all the prophets shed since the foundation of the world” (Luke 11:50 [emphasis added]). However, “he transforms his violent death into a free act of self-giving for others and to others.”13 In other words, as he already indicated in speaking of his body, his death becomes a sacrifice, offered for you—he again tells his apostles—in other words, on their behalf, for the purpose of atonement. Hence, a better translation is that his blood is not just shed, but “poured out” (22:20 NIV; see Catechism 610). Indeed, the blood of the Passover lamb (see 2 Chron 30:15–16; 35:11) and of sacrifices in general (Deut 12:27) was poured out at the base of the altar (Lev 8:15).14
2. Kingdom: Prior to the two statements about his body and blood, Jesus announces in two statements (Luke 22:16, 18) that this is indeed his “last supper” because of his imminent death. After this meal,15 he will thus not eat the Passover meal nor drink its cups of wine16 until the time of fulfillment of the coming kingdom of God. With these words, Jesus looks ahead to his resurrection and entrance into kingly glory (24:26; Acts 2:32–33). After his resurrection, he will once again eat and drink with his disciples (Luke 24:30, 41–43; Acts 10:41), a sign of the kingdom banquet (Luke 13:29), where he will eat and drink with his apostles (see 22:30).17 Certainly the kingdom has already come among them in Jesus (11:20; 17:20–21), yet its future coming in power has not yet occurred. Thus, just as the Jewish Passover not only looked back to the exodus but also forward to God’s saving action in the future, so too whenever his disciples celebrate the Eucharist they will do so not only in memory of Jesus’ death but also in anticipation and as a foretaste of the kingdom banquet.
3. Covenant: Following the first Passover and the exodus, Moses at Mount Sinai had thrown the blood of sacrifices against the altar (Exod 24:6) when God established the covenant with the twelve tribes of Israel. He also “splashed it on the people, saying, ‘This is the blood of the covenant’” (Exod 24:8), before taking part in a sacred meal in which “they ate and drank” (Exod 24:11). Here, in the context of the Last Supper with the twelve apostles, Jesus’ reference to a covenant in his blood recalls this event.18 However, it also indicates something new. Indeed, if there is a new Passover and a new exodus, there will also be a “new covenant” (1 Cor 11:25), as Jeremiah had prophesied: “See, days are coming . . . when I will make a new covenant with the house of Israel and the house of Judah” (Jer 31:31).19
LIVING TRADITION
The Eucharistic Real Presence
Writing in the second century, St. Justin Martyr explains the celebration of the Eucharist and Christian belief in the real presence of Jesus in the Eucharist:
Bread and a chalice containing wine mixed with water are presented to the one presiding over the brethren. He takes them and offers praise and glory to the Father of all, through the name of the Son and of the Holy Spirit, and he recites lengthy prayers of thanksgiving to God. . . . And when he who presides has celebrated the Eucharist, they whom we call deacons permit each one to partake. . . . We call this food the Eucharist, of which only he can partake who has acknowledged the truth of our teachings, who has been cleansed by baptism for the remission of his sins . . . and who regulates his life upon the principles laid down by Christ. Not as ordinary bread or as ordinary drink do we partake of them, but just as, through the word of God, our savior Jesus Christ became incarnate and took upon himself flesh and blood for our salvation, so, we have been taught, the food which has been made the Eucharist by the prayer of his word, and which nourishes our flesh and blood by assimilation, is both the flesh and blood of that Jesus who was made flesh. The Apostles in their memoirs, which are called Gospels, have handed down what Jesus ordered them to do; that he took bread and, after giving thanks, said: “Do this in remembrance of me; this is my body.” In like manner, he took also the chalice, gave thanks, and said: “This is my blood.” [Luke 22:19; Matt 26:28; Mark 14:24]a
a. Justin Martyr, First Apology 65–66, trans. Thomas B. Falls, FC 6 (Washington, DC: Catholic University of America Press, 1948), 105–6.
Moreover, under the Mosaic covenant, the bread of the presence (see comment on Luke 6:3–4) was offered (not just set out) each sabbath (Lev 24:7) by the Levitical priests as a kind of grain offering (see Lev 2). It was an unbloody sacrifice. These unleavened loaves were a “memorial” (anamnēsis, Lev 24:7 LXX) of the covenant made at Sinai (Lev 24:8).20 Here, Jesus’ command to his apostles to do this in “memory” of him (Luke 22:19, same Greek word) means that the eucharistic bread that the apostles will offer will serve as a memorial that represents the New Covenant established by Jesus through his bloody sacrifice. Thus, the role of the apostles in the New Co
venant was in a sense prefigured by that of the Levitical priests in the Mosaic covenant. Because of Jesus’ command, the Church understands the Last Supper as the institution of the Eucharist and also the institution of the New Covenant priesthood (Catechism 611).
Last Supper, Part 2: Predictions and Instructions (22:21–38)
21“And yet behold, the hand of the one who is to betray me is with me on the table; 22for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.” 23And they began to debate among themselves who among them would do such a deed.
24Then an argument broke out among them about which of them should be regarded as the greatest. 25He said to them, “The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors’; 26but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. 27For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. 28It is you who have stood by me in my trials; 29and I confer a kingdom on you, just as my Father has conferred one on me, 30that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
31“Simon, Simon, behold Satan has demanded to sift all of you like wheat, 32but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.” 33He said to him, “Lord, I am prepared to go to prison and to die with you.” 34But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.”
35He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing,” they replied. 36He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. 37For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked’; and indeed what is written about me is coming to fulfillment.” 38Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!”
OT: Isa 53:12
NT: Luke 9:3, 46, 48; 10:4; John 13:21–30, 36–38; Acts 20:17–38. // Matt 19:28; 20:25–28; 26:21–25, 33–35; Mark 10:42–45; 14:18–21, 29–31
Catechism: authority and service, 894, 1570; the Twelve share in Christ’s authority, 551, 765; faith tested, 643, 2600; Peter strengthens his brothers, 552, 641
Lectionary: Luke 22:24–27: Blessing of Abbots and Abbesses
[22:21–23]
Jesus’ farewell address now continues with a series of predictions and instructions for the apostles. First, he announces that one of them will betray him (6:16; 22:3–6). The verb “betray” (22:21–22; also 22:48) is elsewhere rendered “hand over” (e.g., 22:4, 6) when referring to Judas’s treachery. The betrayal is particularly distressing coming from one who at table “ate . . . bread” with Jesus (Ps 41:10; see John 13:18). Jesus’ suffering is part of a divine plan that has been determined in advance (Acts 2:23), but that does not excuse individuals like Judas who are involved in the human “plan” (Luke 22:4; 23:51) that brings it about. Thus Jesus pronounces a woe on Judas, warning him of the consequences (see Acts 1:18).21 Of course, the other apostles know nothing of Judas’s plan, so they discuss who it might be.
[22:24–27]
Their discussion leads to an argument about who is the greatest. It is not the first time (Luke 9:46)! Indeed, it happened on another occasion when Jesus spoke about being betrayed (“handed over,” 9:44). Unwittingly, the disciples are imitating the Pharisees and scribes who love and vie for seats of honor (11:43; 14:7; 20:46). In response, Jesus gives the apostles instruction in servant leadership (see 17:7–10). To enter the kingdom of God, one must become “like a child” (18:17); hence the greatest must become as the youngest—the ones who are “least” (9:48) in terms of status. This is a reversal of the way the kings of the Gentiles operate, who lord it over people. Their rulers exercise authority by becoming benefactors, but their gifts have strings attached, as they expect social status and public honor in return. Jesus is a benefactor of a different kind, going about “doing good” (Acts 10:38) without such worldly expectations. He is the model of servant leadership since he is the one who serves (see Luke 12:37).
[22:28–30]
Now that he has explained what kind of leadership is required, Jesus as a benefactor can reward his loyal apostles who have stood by him,22 not with worldly kingdoms (see 4:5–6) but by conferring on them a special position in the kingdom of God. The word rendered confer (diatithēmi) is the verb form of the noun “covenant” (diathēkē, 22:20); the two words are often used together in the †Septuagint when a covenant is made (e.g., Exod 24:8 LXX). The verb’s use here emphasizes the relationship between covenant and kingdom already suggested in the institution narrative. In the Old Testament, God’s covenant with David involved granting him a kingdom forever (2 Chron 13:5; Ps 89:4–5, 29–30). As the “Son of David” (Luke 18:38–39; 20:41), Jesus is the heir who has had the kingdom conferred on him (i.e., “covenanted” to him) by his Father. He now “covenants” his kingdom to the apostles, giving them a share in his authority over the New Covenant community. He promises them that in the heavenly banquet they will eat and drink at his table in his kingdom (see 13:29) and sit on thrones. However, the task of judging the twelve tribes of Israel begins already on earth,23 with their ruling—as servant leaders—over the Church community of restored Israel and the Gentiles. This is what takes place in Acts,24 as expressed, for example, in Paul’s similar farewell address: “Keep watch . . . over the whole flock of which the holy Spirit has appointed you overseers, in which you tend the church of God that he acquired with his own blood” (Acts 20:28).25
[22:31–34]
A special mission is reserved for one apostle, last but not least,26 whom Jesus here calls twice (see Luke 10:41) by his original name: Simon, Simon (4:38). Earlier, Jesus referred to a foundation laid on “rock” (petra, 6:48). Now he spells out Simon’s rock-like task—strengthen your brothers—and addresses him (for the first and only time in Luke) as Peter (from petros; see Matt 16:18). However, this solidity is not Peter’s own, despite his boasting that he is prepared for anything. Rather, as an individual, Peter remains fragile, especially on account of the onslaught of Satan. The devil goes after the whole group of apostles—you plural—having demanded (see Job 1:11–12; 2:5–6) to sift them like wheat—that is, to shake their faith so completely as to take away the seed of the word from their hearts (see Luke 6:48; 8:12). Peter will indeed experience a fall—the three denials before the cock crows (22:54–62). In anticipation of this fall, Jesus has prayed27 for Peter—you singular—that his faith may not fail. Hence, on that basis Peter will be enabled to fulfill his task of confirming the faith of the others. After he has turned back, he will also encourage others to “repent . . . and turn back” (Acts 3:19 ESV). At that point, not now, Peter will be ready to go to prison (Acts 5:18–19; 12:3–5) and eventually to die (see John 21:18–19) on account of Jesus.
[22:35–38]
In view of the present crisis but also the future mission of the apostles, Jesus’ final instructions in his farewell address repeal the earlier restrictions about not taking a money bag or a sack when sent out (Luke 9:3; 10:4). In the more hostile environment they will face, they will have to provide for their own needs, as Paul explains in his similar farewell address: “I have never wanted anyone’s silver or gold or clothing. You know well that these very hands have served my needs and my companions” (Acts 20:33–34).
Likewise, Jesus’ puzzling command to purchase a sword is best understood as referring to the hostile response that lies ahead. Indeed, this is confirmed by the scripture passage that Jesus gives as a reason for his command: He was counted among the wicked (see Isa 53:12). Mistakenly, they take his words literally by pointing to two swords, which they conclude could be useful in se
lf-defense. Consequently, Jesus replies, it is enough! or “That’s enough!” (NIV), bringing an end to the discussion and indicating that his command was meant to be taken metaphorically, as an injunction to be ready for the worst. They will nevertheless persist in their misunderstanding (Luke 22:49–51).
Coming at the beginning of the passion narrative, Jesus’ quotation from Scripture also again emphasizes that his suffering, death, and resurrection are things that must (9:22; 24:7) happen in order to bring to fulfillment all that is written about him (18:31–33; see 24:26–27, 44–46). Moreover, this specific quotation from Isaiah comes from the fourth song of the †servant of the Lord (Isa 52:13–53:12; see comment on Luke 3:22), which Luke also quotes elsewhere (Acts 8:32–33, citing Isa 53:7–8). That passage explains Jesus’ mission as the †suffering servant who gives his life as a sacrifice for the sins of many (see Luke 22:19–20).
Reflection and Application (22:32)
Strengthen your brothers. The Catholic Church understands certain words of Jesus to Peter as conferring a special authority not only on him but also on his successors (see Catechism 552, 880–82). Throughout history, disagreements on this issue and on how popes should exercise the office of Peter have caused divisions among Christians. However, in recent years, ecumenical dialogue has led to some progress in overcoming these differences between Catholic, Orthodox, and Protestant Christians.28 Scripture study also plays a role in this regard. For example, the non-Catholic Scripture scholar Markus Bockmuehl notes: “The principle of a continuation of the Petrine ministry as such seems clear . . . beginning perhaps with classic ‘Petrine primacy’ texts such as Matt. 16:17–19; Luke 22:31–32; and John 21:15–17. All three texts imply a post-Easter continuation of Peter’s task that seems intrinsically permanent in nature and not tied to the identity of the one apostle.”29 All Christians should pray for further progress leading to greater unity.
The Gospel of Luke Page 49