Luke 22; Jesus' Desire and the Disciples' Incompetence

The Gospel reading for the this week is too long to reproduce here (it is either Luke 22:14-23:56 or just Luke 23). Since it will be read on Palm Sunday, I will only focus on 22:14-71, the events of Jesus' life during Holy Week. Luke's portrait of Jesus in Luke 22:14-71 adds several elements not in the other Gospels, and the structure of his narrative says as much to us theologically as the words themselves. Thus, my two "points" today are: (1) the structure of 22:14-71; and (2) Jesus and the disciples during the events of this week.

I. Structure as Theology

My central point is that Luke has arranged his narrative with alternating stories of Jesus performing a significant action and then the disciples completing misunderstanding what is going on and, in fact, doing something quite foolish. In the midst of this striking contrast of Jesus' action and the apostolic incompetence is Jesus' solemn pledge to confer on the disciples a kingdom (29). The Apostle Paul will speak of the paradox of the treasure of the Gospel being intrusted to "clay jars" (II Cor. 4:6); here we have that same kind of message. In one sense the narrative is almost comic; it is as if Jesus is entrusting the reconstruction of his home to Moe, Larry and Curly.

More specifically, the structure is as follows:

22:14-23, Jesus Celebrating the Passover Meal wit Apostles
22:24-27, The Apostles Discussing Who is Greatest
22:28-30, Jesus Conferring the Kingdom on Them
22:31-34, Jesus' Prayer for Peter, and Peter's Misunderstanding
22:35-38, Jesus Exhortation and their Misunderstanding
22:39-53, Jesus Praying in Gethsemane
22:54-71, Peter "Blowing it" by Denying Jesus

Thus, we have not two but four stories of Jesus' words or actions that are followed quickly by reference to disciples who misunderstand what is going on. The first misunderstanding regards the action Jesus has performed at the Passover meal. His solemn words are quickly forgotten when he mentions that someone would betray him (v. 22). This acts as a sort of magnetic attention-getter for the disciples, who immediately wonder who would do such a thing. Protestation follows protestation and quickly leads to boasting ("I wouldn't betray him") which quickly turns into an argument on who is the best disciple. It is like discussions we used to have in our college fellowship group about who was the most "mature" Chrstian in the fellowship group. It completely misses the point of everything Jesus has said.

The second misunderstanding is an intimate one--in the brief exchange between Jesus and Peter. Jesus tells Peter that he has prayed for him and that when he has "turned back" (i.e., repented; the other uses of epistrepho in Luke-Acts emphasize repentance--Luke 17:4; Acts 3:19; 9:35; 11:21; etc.), he should strengthen the disciples. Thus, Peter will face a trial and Jesus knows it, but Peter denies that this is true.

The third misunderstanding has to do with the apostolic mission. Jesus tells them that they must change their focus from being a wandering group of people without possessions to one that now has possessions. They must take the purse, the bag and the sword. Though vv. 37-38 have always been cryptic to interpreters, I think it is best understood in the framework I have set up. The disciples immediately produce a sword, as if Jesus would be launching some kind of revolutionary movement. They misunderstand. Jesus wants them to be accoutered with earthly possessions now because of the changing nature of ministry.

Finally, the fourth misunderstanding comes during the painful 30 final verses of the chapter. We know what is going to happen--Jesus will pour out his soul to God and the disciples will misunderstand. Some of them will fall asleep and the leader of the bunch will deny Jesus three times. Some of the pain Jesus must have felt in facing his death was the realization that he was leaving his mission to a group of incompetent people. If we have a word "poetaster" in English to describe an incompetent poet, and "philologaster" to describe a bungling philologist, why not coin another term, "apostlegaster," to describe those disciples of Jesus who just don't "measure up"? I am sure the club would have many, many members.

II. The Flow of The Last Supper Narrative (vv. 14-23)

Space doesn't permit an exposition of the entire chapter; let's just focus on Jesus' celebration of the Passover Meal with his disciples. At least three points are evident from the narrative. First is Jesus' most intense desire to be with his disciples in the celebration. The NRSV says "I have eagerly desired to eat this Passover with you.." (v. 15). Behind these words is a construction in Greek where the same verb is used twice in succession--first as a the participle and then as a verb in the indicative mood. What that means is that we could literally translate these words as "desiring I have desired.." It is used to express the most sincere, focused and urgent meaning of the verb.

Two other examples of this construction in Luke-Acts will help make the point. In Acts 5:28 the Jewish authorities are questioning Peter and John about their preaching. Their words are, literally, "By commanding we commanded.." i.e., 'we gave you the strictest orders we could..' Again, in Acts 23:14, where conspirators have agreed to take a solemn oath to kill Paul, they say, "By cursing we have cursed ourselves..." No stronger language of desire could be used in Luke 22 to express Jesus' passionate engagement with the moment.

Second, we should notice the role of the disciples here. They had been relegated to a secondary role in the preceding chapters. Indeed, there is little mention of them between Luke 18 and Luke 22. When they appear, they are obtuse (18:15-17). But here they are back, and they are called "apostles" (v. 14), so as to emphasize their authoritative position for Luke. Indeed, one of the characteristics of a new apostle when Judas will be replaced in Acts 1 is that they have "been with him" during his earthly ministry (Acts 1:21). Jesus will most graciously say to them a few verses later (v. 28): "You are those who have stood by me in my trials..." Who is he kidding? The disciples are as fickle as changeable as the Kansas winds. Yet Jesus either saw in them the seeds of faithfulness or he believed in affirming people even when they blow it. In any case, the disciples are "brought back" into Jesus' life during the Passion Week. They don't perform well, but they will be the rock on which the Church is built.

Finally, there is the mention of his betrayal by someone who shares a meal with him. Betrayal is as essential to the passion narrative as are the emotion of Jesus and the bungling of the disciples. In fact, when you add betrayal to bungling behavior, you have a real problem of epic proportions on your hands. Jesus' way has been determined but determination of events by God does not remove responsibility (v. 22). Those educated in Reformed Theology will embrace that point! And it is the talk of imminent betrayal which sends the disciples into a frenzy of discussion. Their eyes are removed from the words and person of Jesus, and they degenerate into tabloid-type discussions on betrayal and greatness.

Conclusion

The most momentous events in human history, from the perspective of Christian faith, are unfolding before us. They consist of tremendous desire by Jesus and misunderstanding and infidelity among the apostles. Nevertheless the narrative marches on. Somehow, in Paul's language, God's strength is made perfect in weakness. It is no more evident than in the last week of Jesus' earthly life.

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