The Ignatius Catholic Study Bible New Testament (100 page)

22:30 thrones:
Seats of royal honor. As the new Davidic king, Jesus gives his apostles a share in his kingdom, enabling them to exercise his royal authority over God's people (1:32-33; Mt 19:28).
See note on Mt 16:19
. • The role of the apostles is described in terms that recall how King David's cabinet of ministers ruled Israel from thrones in Jerusalem (Ps 122:3-5; Is 22:20-23). 
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22:31-32
Jesus displays a special interest in Peter both here and elsewhere. For, although
Satan
will test the faith of all the disciples, Jesus prays for
Simon
in particular (see textual note k). In this way Christ helps Peter regain his balance after he stumbles, making him a source of stability for others as well (CCC 552, 641).
See note on Jn 21:15-17
. 
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22:37 reckoned with transgressors:
Jesus views his ensuing Passion through the lens of OT prophecy. • In particular, he excerpts from Isaiah's vision of the Suffering Servant (Is 53:12). This figure represents the rejected Messiah, who is despised (53:3), wounded (53:5), and struck down (53:8). He is even numbered among the sinners, yet he is innocent and offers himself as a sacrifice for the sins of others (53:10-12). The NT often depicts Jesus as this Suffering Servant (Mt 8:17; Acts 8:32-35; 1 Pet 2:24-25; CCC 601, 713). 
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22:38 It is enough:
An expression of frustration. Although Jesus spoke of
swords
metaphorically in 22:36 to warn of the coming spiritual battle, some of the disciples took his words literally. Jesus will clarify his meaning in a subsequent episode when he rebukes Peter for violently defending him with a sword (22:49-51). 
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22:39 his custom:
Jesus regularly lodged outside of Jerusalem in the evenings (21:37). 
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22:40 the place:
The garden of Gethsemane, east of Jerusalem (Mt 26:36; Jn 18:1). 
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22:42 this chalice:
An image of bitter suffering (Is 51:17; kilkJ Ezek 23:33).
See note on Mt 20:22
.
not my will:
Jesus never resists his appointed mission (Jn 4:34; 6:38). The Father answers this prayer, not by removing the Passion, but by strengthening the Son to endure it (Heb 5:7-9) (CCC 2824, 2849). • As a man, Jesus recoils from the prospect of suffering. His anguish is intensified by his foresight, knowing that he will experience pain in his body and bear the dreadful weight of man's sins on the Cross. Even still, Jesus is obedient unto death (Phil 2:8). 
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22:43 an angel:
A detail only in Luke. Angels were similarly present at Jesus' temptation in the wilderness (Mt 4:11; Mk 1:13).
See note on Lk 1:11
. 
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22:44 drops of blood:
The extreme distress of Jesus' soul is manifest through his body. • Although Christ is a Divine Person, the human nature he has assumed gives him the full capacity to suffer and die as a man (Heb 2:14-15). 
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22:48 with a kiss?:
Judas contorts a symbol of affection into one of betrayal. It was part of his prearranged plot to identify Jesus for the soldiers (Mt 26:48). 
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22:50 one of them:
Simon Peter (Jn 18:10). Jesus both reprimands him and rectifies his wrong (Lk 22:51). 
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22:53 the power of darkness:
The appointed time of Satan's final attack on Jesus (4:13). Paul uses the same language (in Greek) to describe the devil's dominion in Col 1:13.
See note on Lk 22:3
. 
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22:54 high priest's house:
His official residence in Jerusalem (Jn 18:28). Since the Jewish court normally convened in a building near the Temple, the gathering here is unusual and suggests they viewed Jesus' high-profile case as an emergency situation. Matthew and Mark portray Jesus' nighttime interrogations as a formal trial (Mt 26:57-68; Mk 14:53-65). 
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Word Study

Remembrance
(
Lk 22:19
)

Anamnesis
(Gk.): a "recollection" or "memorial". The word is used four times in the NT, three times in connection with the Last Supper. In the Greek OT, the term is linked with liturgical memorials. In one case, incense is placed with the bread of Presence in the Temple as a remembrance offering (Lev 24:7); in another, trumpets are blown at the time of sacrifice to remind Israel of the Lord (Num 10:10). In the NT, this term describes how the animal sacrifices of the Old Covenant only reminded Israel of their sins, but were unable to remove them (Heb 10:3). It is only Christ's sacrifice on the Cross that powerfully remits our sins. His priestly offering is then perpetuated throughout history, being drawn into the present every time the eucharistic liturgy is celebrated. Unlike those in the OT, this liturgical "memorial" not only reminds us of his saving death, but re-presents it before us in a sacramental way (Lk 22:19; 1 Cor 11:24-26; CCC 1341, 1362).

22:61 looked at Peter:
The gaze of Jesus brings shame upon Peter for his cowardice. The apostle's bitter weeping (22:62) marks the beginning of his restoration (22:32; CCC 1429).
See note on Mt 26:74
. 
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22:66 their council:
The Sanhedrin, which governed the internal affairs of Judaism. It was composed of Jerusalem's religious authorities and headed by the high priest.
See note on Mk 14:55
. 
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22:67 If I tell you:
Jesus detects malice in his accusers and answers them by paraphrasing the response of Jeremiah to King Zedekiah (Jer 38:15). • The entire context of this OT episode runs parallel to the trial of Jesus: Jeremiah was accused as a false prophet for announcing Jerusalem's doom, abused by the head princes of the city who sought his death, and stood trial before the Judean ruler (Jer 38:2-14). 
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22:69 from now on:
Jesus envisions the verdict of the Sanhedrin being overturned in God's court. He draws from Ps 110:1 and Dan 7:13 to predict his enthronement at the Father's
right hand
and his vindication as the royal
Son of man.
See note on Mt 26:64
. 
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22:70 You say that I am:
The ambiguity of Jesus' response is more apparent than real, since Mark makes it clear that Jesus accepted the claim to be the Messiah and Son of God (Mk 14:62). The Sanhedrin hears this loud and clear, judging that his response crosses the line of "blasphemy" (Mt 26:65). Since only the Romans could administer capital punishment in NT Palestine (Jn 18:31), the Jewish authorities now present Jesus to them as a "king" and rival to Caesar (23:2; CCC 596). 
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23:1 Pilate:
Pontius Pilate, the Roman prefect of Judea from
A.D.
26 to 36. While insensitive toward the Jews generally, he remains convinced of Jesus' innocence throughout the trial (Jn 18:38; 19:4). He alone holds the authority to issue and execute a capital sentence in Judea (Jn 19:10; Acts 13:28). 
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23:2 perverting our nation:
The Jerusalem authorities depict Jesus as a threat to Roman peace in Palestine (23:5). The charge was of obvious interest to Pilate.
forbidding . . . tribute:
A false accusation. Jesus permits the practice but stresses our greater duties toward God (20:19-26). 
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23:3 King of the Jews?:
Jesus hesitates to adopt the title because Pilate is thinking in purely political terms (Jn 6:15). Jesus' kingdom is heavenly, not earthly, leaving Pilate with no legitimate grounds to accuse him of challenging Roman authority (Jn 18:36). 
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23:4 no crime:
Luke's narrative repeatedly emphasizes Jesus' innocence (23:15, 22, 41, 47). 
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23:7 Herod:
Herod Antipas, ruler of Galilee from 4/1
B.C.
until
A.D.
39. Pilate sends Jesus to Herod out of deference and some disinterest, since the trial charges included causing commotion in Galilee (23:5). Only Luke mentions the interrogation of Jesus before Herod (23:8-12). 
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23:11 gorgeous apparel:
Herod mocks the charge of kingship (23:2), unaware of Jesus' royal dignity (1:32-33). 
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23:12 Herod and Pilate:
A sinister alliance (Acts 4:25-28; 1 Cor 2:8).
See note on Mt 27:1
. 
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23:23 their voices prevailed:
The Jerusalem mob coerces Pilate to execute Jesus. By questioning the governor's own loyalty to Caesar, they threaten to report him to the emperor should he refuse their insistent request (Jn 19:12). 
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23:26 Simon of Cyrene:
Roman law granted soldiers in Palestine the right to force civilians into temporary service (Mt 5:41).
carry it behind Jesus:
Symbolic of faithful discipleship (Lk 9:23; 14:27). 
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