The Lord’s Supper Instituted Series

Jesus reveals that the betrayer was one of the gathered disciples who was eating the Passover meal.

Verse 22 again shows that Jesus knows His earthly ministry is quickly drawing to a close. “For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!”

Judas’ accountability and God’s sovereign plan for Jesus’ death are seen together. Jesus had to die, for His death was the basis of the salvation offered to all mankind and the only means for lifting the curse of sin. But the betrayer was accountable for his actions.

God did not force Judas to an uncharacteristic act of evil, rather God works through Judas’ evil intentions. This does not excuse Judas in any way. He is guilty. He is a traitor. Satan is working on all of us all the time, especially if you’re an important part of God’s kingdom as Judas was.

Jesus emphasizes that the betrayer had not forced Jesus’ hand. The betrayer did not control Jesus or history. Neither did the one who entered in to possess Judas control history. God determined that Jesus’ time had come.

In verse 23 we understand that the disciples did not know who the betrayer was. “And they began to question one another, which of them it could be who was going to do this.”

Apparently the disciples had trusted Judas completely, for they had no idea who would do such a thing. All twelve begin to question who would do this thing. Matthew reports that each of them began to say to Him, “Is it I?” Each one was aware that he was potentially a Judas. Deep down, they knew each one of them was capable of such betrayal.

We are all Judases, actually or potentially. The traitor is the one who has done something to betray the king, who has acted unworthily or dishonestly. What a marvel. The church is a fellowship of forgiven traitors (such as Peter). [Bruce Larson and Lloyd J. Ogilvie, Luke, vol. 26, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1983), 313–314.]

IN CLOSING

Luke’s location of the prophecy of betrayal underscores the possibility of falling away even among those at the covenant table. We can see in our minds this circle of men reclining as was the custom, heads into the table, eating. They have all been together for three years. Jesus has shared His kingdom with them, His presence, and His power. Now, in the wine and bread, He gives them His body and blood. He gave Himself unreservedly to all twelve, including Judas.

In the Lord’s Supper we express our solidarity with Jesus in a public act of covenant renewal. We keep in mind His self-sacrifice in His body broken and His life blood poured out for us. With His sacrifice He started a new era under a new covenant for by His broken body and shed blood He purchases the Church (Acts 20:28) made up of those from every tribe, people, nation and generation (Rev 5:9).

[Luke, like the other synoptic writers, does not define exactly how Jesus ties in the Lord’s Supper with the actual celebration of the Passover. In the Passover feast bitter herbs are consumed, the meal is eaten, hymns are sung, passages of Old Testament history are recited, and, in the course of the whole meal, wine is taken on four distinct occasions. It is not clear on which of these occasions Jesus gave new meaning and significance to the act and from a theological perspective the order is unimportant—it is the significance of the act that is important. R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 389–390.]