In a well-written suspenseful mystery novel the reader will often feel like everything is spiraling out of control, as if there is no good conclusion in sight. Then, with one fail swoop the author can bring everything together to its perfect conclusion and show how everything fit together perfectly and how each piece (though seeming disastrous at the time) actually played a part in providing this good and perfect ending. As Luke wrote his gospel he did not set out to write a suspenseful mystery novel. He told the reader early on that this is a well-studied, orderly account of the gospel of Christ. However, as we read these events in the last days of Jesus’ life, we might feel as if we are in the midst of a well-written mystery novel, for though we know the end of this story it feels as if everything is spiraling out of control on the way.
So, as we look through this final section of Luke’s gospel, we will follow each episode of this story as it unfolds. Luke begins this final section with a picture of events that are as dark and confusing as they would have been surprising were we reading them for the first time.
As the Passover draws near, Luke tells us that the chief priests and scribes long to put Jesus to death, but there is no easy solution. With the Passover coming, many would come to Jerusalem and fill the city, and there was already a big stir about Jesus; some proclaiming that he was God’s promised Messiah. So, the endeavor of the chief priests and scribes seems helpless. How could they put Jesus to death and yet protect themselves from the people? After all, when they’ve had a confrontation with Jesus before he has handled everything they have thrown at him and they have been left confused (and often amazed), unable to answer his questions.
Then, however, the answer presents itself in the form of an insider, one of Jesus’ own, a disciple. Luke tells us that Satan enters Judas Iscariot so that he goes and confers with the chief priests and officers as to how he might betray Jesus. In the deal, Judas gets a benefit – money (elsewhere we find it to be thirty pieces of silver), and the priests and scribes get a great benefit as well. With Jesus’ death coming in the form of one of his own outing him, the crowds cannot turn to the chief priests and scribes as the instigators, and they have a scapegoat. Should something go wrong in their plans and Jesus triumph over them yet again, they will be able to point to Judas as the one in the wrong. It all seems perfect from the perspective of Jesus’ enemies.
So it feels like finally, for the first time, everything is now going against Jesus. He had always had every answer to stop the plans of his enemies. Every time they tried to get him they had encountered an unmovable obstacle. But now, instead of their plans being foiled yet again, Luke tells us that almost miraculously (from their perspective, no doubt) there has come an answer. It seems that for the first time Jesus’ life and ministry really are threatened? And to top it off, Luke does not simply tell us that Judas decided to betray Jesus but that “Satan entered into Judas” (v. 3). This is warfare on a cosmic level, waged by Satan himself. And we are left momentarily to wonder what will be the end of this.
In the midst of everything seeming to spiral out of control, Jesus shows that he is in absolute control. He instructs his disciples to go and prepare for the Passover meal, and when they ask where they should prepare it, he gives them specific instructions. He tells them to enter the city whereupon they will see a man carrying a jar of water. They are to follow him into the house he enters at which time they will meet the owner of the house. As the owner is most likely a disciple, Peter and John will simply declare to him that the Teacher (Jesus) wants him to tell them where the guest room is. Jesus tells them exactly the room he’ll point them to – a large upper room that is furnished. They are to prepare the meal there. And Luke notes, “And they went and found it just as he had told them, and they prepared the Passover” (v. 13).
Just as the reader feels that Jesus is losing control and the upper hand, we are reminded that he is being very deliberate and is in perfect control. Therefore, we must conclude that things are not spiraling out of control around him and that he has lost his grasp on the happening events, but rather that somehow these events are part of God’s plan which Jesus is carrying out under his own power. The coming events will both tempt us to question this conclusion and confirm it as we read through them.
As Jesus sits to eat the Passover meal with his disciples, he tells them that it is something that he has longed to do. But he notes not only that he has longed to eat this meal but specifically notes that he longs to eat it “before I suffer” (v. 15). Jesus knows that he is about to die. As we saw in the previous section that Jesus is in control, so we are assured now in this moment that he is choosing to die. He is choosing to suffer and lay down his own life. He knows it is coming, and he does nothing to avoid it.
But why? At each point prior to this he has not handed himself over into the enemies hands. Why would he now die?
Just as Jesus intended, the answer to this question is found in the very meal they are celebrating. The Passover meal was celebrated annually by the Jews to remember that glorious night when the Lord “passed over” their homes and spared their firstborn, while he killed the firstborn of the Egyptians and freed his people. That night, their salvation was found in the slaughtering of the lamb and applying his blood along posts of their door. Now, as they eat this meal, picturing the elements involved in that night, Jesus himself is symbolic of the lamb that was slaughtered, whose body was given and whose blood was shed so that God’s people might go free from slavery. Now, as Jesus eats this meal with them, he is able to show that he is the fulfillment of that sacrificial lamb. But their deliverance will be greater than from physical slavery; they will be freed from their sins and the condemnation of death.
As he takes the elements, the bread and wine, he makes clear up front that this will be the last time that they will share this meal together until the full coming of his kingdom. At that time, they will eat again. This had to have brought a sobriety to this meal; the atmosphere no doubt would have been heavy. Clearly there was a change coming; things would not be the same anymore. As he had told them, suffering was coming. He would die. He would die even as the sacrificial lamb had been slaughtered in the Exodus. However, he was also pronouncing hope. For though he will not eat this meal with them until his kingdom comes, he will eat with them then. Jesus is predicting his suffering and death, but he is also predicting his resurrection, his vindication, and the coming of his kingdom.
Why then, if vindication and a coming kingdom are on the horizon, does he suffer? The answer is found in two words that we read in verses 19-20. As he takes the bread, he makes clear that this no longer is to remind them only of their quick escape from Egypt. Rather, it is symbolize his body which is given “for you” just as the cup is now a reminder of his blood, which is poured out “for you.” Jesus was giving his body and his blood (and for us who believe). He was not dying because somehow he needed to do this to feel complete. He was doing this on their behalf. He was paying the penalty that they should have been made to pay. Just as on that first Passover night a lamb had to be slaughtered in the stead of the firstborn, so he was now about to give his body and his blood in theirs (and in ours).
He would not eat this meal with them until the kingdom, but as time would pass on, they were supposed to continue eating it. And as they did, Jesus told them that they were to remember him, what he had done for them and what his sacrifice had brought about. As they would look back, they would eat the bread and remember that he had sacrificed his body so that they might not face God’s judgment for their sins. As they drank from the cup, they might remember that his blood had been shed for them and that his sacrifice, his shedding of blood, had ushered in the New Covenant with its promises of giving them new hearts, God’s Spirit dwelling in them, and granting them forgiveness of sins. They were to continue on until that day when Christ would return, celebrating this meal and remembering what he had done and what he had accomplished . This is one of the reasons we celebrate this meal every week; we this meal. We to be reminded of what he has done for us. We to see and taste the realities of why our sins are forgiven. And we to remember him.
In the course of this meal on this one night Jesus had totally transformed their tradition. No longer would they do this and remember a sacrificial lamb who had been slaughtered and whose blood was pasted on their doorposts; from now on they would take this meal remembering the Lamb of God who took away their sins, who had given himself as a substitute to pay their penalty, and who had risen and would one day eat this meal with them again.
So, up to this point we have two themes, two worlds: Satan is attacking, Judas is betraying, and Jesus is about to die, yet Jesus is in control, Jesus knows what’s coming, and Jesus is the one laying down his life.
Then, in one sentence, Jesus brings every theme together. Worlds collide. On the one hand we have Judas conspiring with the high priests and scribes how he might betray Jesus, and everything looks like it is spiraling out of control. It appears that Jesus has finally met his match and can no longer escape the sinister plans of the evil one, even as Satan himself is involved in these matters. Yet on the other hand, Jesus is clearly in control of the events, planning the Passover meal, predicting his suffering, and now even predicting his betrayer as he declares, “But behold, the hand of him who betrays me is with me on the table” (v. 21).
So, which is it? Will Judas successfully conspire against him, fulfilling the desires of Satan and bring about the greatest evil known to man – betraying the Son of God so that he might be killed? Or will Jesus declare God’s control and fulfill God’s plans and purposes? The answer is both. These two realities collide as Jesus declares, “For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed” (v. 22). Jesus will die. Judas will successfully betray him. And Judas will be held responsible before God for his sin. But simultaneously God’s predetermined plan will be carried out as he perfectly intended before the foundation of the world as the Son of Man will go “as it has been determined.” That is, God’s plan will be fulfilled, and his plan is that his Son offer his life as a sacrifice for many. Satan will succeed in bruising the Son’s heel, but it will only be because God’s plan is carried out as the Son crushes Satan’s head.
And you must have both of these elements of divine sovereignty and human responsibility if the cross is to make sense. If men are not responsible for their actions, then there is no need for a cross for men’s sins would merit no penalty. No matter how great our evil, we could declare, “But we can’t be held responsible.” The cross is necessary, however, precisely because we are responsible beings and have sinned and are under the condemnation of God. Simultaneously, however, if God is not sovereignly carrying out his plan through the actions of Judas and his Son’s death, then the cross is nothing more than a great accident in history that God decided to use for our good. But it is not that; it is his predetermined planned means by which he would satisfy his justice and justify his people before his eyes. In the cross we are reminded both that we are responsible creatures whose actions are judged and that God is sovereign, carrying out his plans perfectly in every detail.
So Judas will betray Jesus and be judged by God for it, even as God determined these events would happen before the world began. But this pronouncement brings shock to the disciples and Luke tells us that “they began to question one another, which of them it could be who was going to do this” (v. 23).
A few years ago we did a play here on a Sunday night around Easter that was called “The Living Lord’s Supper.” The play began with individuals portraying Jesus and the disciples sitting around the table, taking of this meal when the one portraying Jesus announces, “One of you will betray me.” Then, in unison those portraying the disciples instantly ask in unison, “Is it I?” At that moment, the characters freeze and, one by one, each of them gets up and questions himself, pointing out how blessed he had been to walk with Jesus but ultimately questioning himself, wondering if he is the one who will betray the Messiah.
And the other gospel writers confirm that the disciples question themselves, asking, “Is it I?” But, as we read Luke’s account, it seems that that their language may quickly shift from “Is it I?” to “I bet it’s him” pointing to someone across the table, for Luke does not tell us that they each asked Jesus, “Is it I? but that, “They began to question one another, which of them it could be who was going to do this” (v. 23).
After wondering about themselves, it seems their questioning was probably something like, “Are you going to betray him? I bet you are. You’ve never really been close to him.” Then, that was probably answered with an equal attack so that the disciples are questioning and attacking one another and defending themselves, telling why it could not be them. I say that because the conversation ultimately moves into a dispute as to which of them was the greatest. It is easy to imagine how they could get there if they’re saying why it could not be them. We could imagine their declarations along the lines of, “It couldn’t be me. You know I’ve always been the most loyal to Jesus. I was the one he asked to …” and on and on. And ultimately they’ve completely forgotten about the announcement of betrayal and have become focused solely on themselves.
But Jesus, in his wisdom, uses this as well. In fact, it is here that Jesus begins his last discourse with his disciples, teaching them crucial lessons in these final moments of his life on earth. So, what does he teach them?
First, he shows them what true greatness looks like (vv. 24-27).
As the disciples argue over which of them is the greatest, Jesus points them to the way in which the world works. He declares to them that those in authority in the world are those who exercise lordship over others. It is clear who has authority in this way. However, Jesus declares, “But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves” (v. 26).
Jesus does not tell them there are no leaders in this world. Nor does he tell them that there is no such thing as greatness. Rather, he tells them that true greatness manifests itself among his people in terms of service. In fact, in Matthew’s account Jesus declares, “Whoever would be great among you must be your servant” (Matthew 20:26). That is, if you really want to be great, here’s how you do it – you become a servant.
Jesus then points to himself as an example. He first asks the question, “Who is greater, one who reclines at table or one who serves? Is it not the one who reclines at table?” (v. 27). Of course it is. Anyone would know this. If you walk into someone’s house and see one dressed in a servant’s clothing and waiting on another, you know that the one who is waited on is greater. But then Jesus adds, “But I am among you as the one who serves” (v. 27).
Here is where it becomes clear. There is no doubt that of those sitting at the table that Jesus was the greatest. He was in fact infinitely greater than anyone else present. Yet he was serving. According to John 13, he had washed their feet. So, Jesus teaches us by his example; if we truly want to be great, then we must serve, even as he has served us.
I can’t help but think that this is where C. S. Lewis would point out that God does not find our desires too strong but too weak. The problem with the disciples was not that their desire for greatness was too strong but that it was too weak. They were too content being great in this world and living in such a way that the world would think of them as great. Instead, Jesus is telling them that they can have true greatness and be great in the eyes of God if they will serve. Sadly, were I present among them I fear that my response to Jesus might have been, “Well, I don’t want greatness that bad.” And I say that because Jesus’ statement is as real and true today as it was then. God has shown us how to have true greatness, true riches, and praise from the one that matters, but it appears too many times that we are content to miss out on this and rather want our greatness, riches, and praise to be limited to this world. Again, it’s not that our desires are too strong but too weak.
Let us then hear Jesus’ words and become a people who desire true greatness, knowing that will manifest itself in us being a group of people who serve one another. And be proactive in this, thinking and observing in this community so that we might pounce on opportunities to serve. If I love you as one of your pastors, then I must urge us to do this, for only this road leads to true greatness.
Second, he tells them their constant allegiance to him will mean blessings in the kingdom of God (vv. 28-30).
He declares, “You are those who have stayed with me in my trials, and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel” (vv. 28-30).
The apostles are indeed a privileged group. They have been chosen by Christ and will sit on twelve thrones in his kingdom. And there’s a sense in which I do not think this text applies to us, but only to them. But in another sense it does. For, if you read that and think, “It sure would be nice to have such authority and responsibility in the kingdom of Christ,” then know that there is nothing that keeps you from being as faithful in your obedience to and perseverance in Christ as they were. And if you walk faithfully before him and endure in obedience to him, he will bless you in his kingdom. This has been made clear in Luke’s gospel again and again. So, on a similar note, we are reminded again that our chief problem might be that our desires are simply too weak. For if you truly want responsibility and privilege in eternity, your path now is clear. Be faithful with everything and in every way that Christ commands, obeying him at all costs, and know he will bless you in eternity.
However, at this point it could be that the disciples have begun to think highly of themselves. They can be great in the kingdom. They will sit on twelve thrones. It all seems amazing and no doubt puffs them up. Therefore, Jesus also teaches them that they are about to encounter a battle that they cannot win in their own strength, but they will persevere because of Jesus’ prayers.
Third, he teaches them that he is their hope for perseverance (vv. 31-34)
Jesus’ conversation with Peter is telling. He declares to Peter, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers” (vv. 31-32).
Again, we note Jesus knowledge of and control over events. He knows that Satan will come at Peter hard. He even knows that Peter will initially fail. However, he also knows that he will turn again and at that time strengthen his brothers because he has prayed for Peter.
Ideally, Peter would have responded, “O Lord, you know how weak I am, and you know I need such prayer.” Instead, however, Luke tells us that Peter declares, “Lord, I am ready to go with you both to prison and to death” (v. 33). But Jesus shows Peter that he knows him better than he knows himself, saying, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know m” (v. 34).
It was a lesson for Peter, and it is a lesson for us. All our success lies in Christ’s intercession on our behalf. He is the one who prays for us, and without his prayers we would have no hope. He is the one who provides strength for us, and without that strength we would only display weakness.
Finally, Jesus tells them to prepare for hard times (vv. 35-38).
He reminds that that when he sent them out with nothing they had everything they needed. Now, however, he tells them that things are changing. They need to prepare themselves for difficult encounters. They need to take moneybags and knapsacks, and they need to sell their cloaks and buy a sword, for Jesus is about to fulfill Scripture as he will be “numbered with the transgressors” (v. 37). And this will obviously have it’s effect on the disciples as they will feel the attack as well.
Interestingly, the disciples seem to respond to Jesus in a very clear way, taking inventory of what they have. They look around and declare, “Look, Lord, here are two swords,” but Jesus’ response to them is, “It is enough” (v. 38).
So, what’s going on here? Well, I think that Jesus was speaking figuratively about being prepared. He wanted his disciples to ready themselves for the difficulty they were about to face in the world, and the disciples were thinking all too literally. After all, it seems clear that Jesus wasn’t interested in them taking up swords. In fact, when Peter later strikes a man with a sword Jesus responds, “No more of this!” and undoes Peter’s work (Luke 22:51-52). The disciples, however, are too caught up in thinking about swords, and Jesus sees they do not understand what he’s saying and thus ends the conversation saying, “It is enough.”
That is what I think is going on in verses 35-38. Therefore, the text ends for us on an interesting note of highlighting both God’s sovereignty and providence and man’s responsibility. Jesus makes clear to them that they must serve and persevere in following him and that he will bless them in the kingdom. However, he reminds them that the reason they will persevere is because he intercedes for them, and without him their failure and weakness would be all that would be scene. Then, he completes his discourse to them encouraging them to prepare themselves for the difficult road ahead. Throughout the text it’s a charge to be responsible and a reminder that Christ is in control, and these fit together seamlessly.
So what do we then do? Obviously we heed Jesus’ teaching concerning greatness. We give praise in our obedience, knowing it is because of his intercession. We prepare ourselves for difficulty and persecution in this world. But there is something else I think we do, namely, we look around at what’s going on around us and know that Christ is still working out the fullness of our salvation. That is to say, just as everything looked like it was spiraling out of control and yet Jesus was guiding everything to the end of God’s purposes in dying so that we might have life. Remind yourself in the midst of the events of life right now that God is still working all things together for good, Christ is still in control of this world, and he is working all things in your life right now so that you might be conformed to his image. So, as we come to the table may we look back on what he’s done for us in dying and being raised, realize what he’s doing now as he conforms us to the image of Christ, and remember what he will do as one day he’ll physically join us in eating this meal. Lord, come quickly. Amen.