Luke 22:1-6 Commentary: Betrayal at the Passover's Approach

The Feast of Unleavened Bread was a seven-day festival beginning on the fifteenth of Nisan, immediately following the Passover meal eaten on the evening of the fourteenth (Leviticus 23:5-6). The two observances were so closely linked that first-century Jews commonly called the entire period 'Passover.' Luke explains this connection for his non-Jewish readers, 'which is called the Passover' (v.1), a small but telling sign that he writes primarily for Gentiles.

The chief priests and scribes formed the core of the Sanhedrin, the ruling council. Their fear of the people was well-founded: Jesus had entered Jerusalem to acclaim, cleansed the temple, and taught daily in its courts. A public arrest would risk a riot (Matthew 26:5; Mark 14:2). Hence they needed secrecy. The 'captains' (σrατηγoῖς) were Levitic officers of the temple guard, responsible for maintaining order during the crowded festival (Clarke references Josephus’s description). Judas, whose surname Iscariot likely means 'man of Kerioth,' was uniquely placed to deliver Jesus 'in the absence of the multitude', he knew where Jesus retreated for prayer and rest.

The money they agreed upon, as Matthew 26:15 specifies, was thirty pieces of silver, the compensation for a gored slave (Exodus 21:32). The irony is sharp: the chief priests, who were meant to oversee the sacrifice of Passover lambs, are now haggling over the price of the true Lamb of God. Their delight (v.5) contrasts with the grief that will follow.

The consulted sources note no significant textual variants for Luke 22:1-6. The brief phrase 'who was also called Iscariot' is rendered with slight differences in the manuscripts (e.g., kaloumenon vs. epikaloumenon), but the meaning is stable. The preposition ater ('apart from') in verse 6 is unique in Luke’s Gospel (also used in 22:35) and is not textually disputed.

In the early church, this passage was read as the beginning of the passion narrative proper, emphasizing the fulfillment of prophecy. Augustine saw in Judas a warning against avarice and hypocrisy. Medieval commentators often highlighted the irony that the Passover feast, celebrating deliverance, becomes the occasion for delivering up the Deliverer. During the Reformation, Luther and Calvin focused on the sovereignty of God in permitting Satan and the religious leaders to act while still holding them accountable. In modern scholarship, the passage is studied for its literary structure, Luke’s Gentile audience, and the theological motif of Jesus as the true Passover Lamb. Across traditions, these verses are read during Holy Week as a somber reminder of human sin and divine grace.

Three-point outline

1. The Irony of the Approaching Feast. Passover commemorated deliverance from Egypt; now the leaders plot the death of the Deliverer himself. The timing forces the question: who is the real Passover Lamb?
2. The Alliance of Evil. Religious authorities, temple guards, a disciple, and Satan himself all converge against Jesus. Yet their schemes serve a plan they cannot see.
3. The Tragic Role of Judas. One of the Twelve, a witness to miracles and teaching, sells his Master for money. His story warns that proximity to Jesus does not guarantee loyalty.

Five-point outline

1. The Calendar of Redemption, God’s appointed time has come (v.1).
2. The Fear of the Religious Establishment, they want Jesus dead but dare not act openly (v.2).
3. The Entry of the Adversary, Satan exploits an already corrupt heart (v.3).
4. The Bargain for Blood Money, a price is set on the Son of God (vv.4-5).
5. The Secrecy of the Betrayal, Judas waits for a moment when the crowds are absent (v.6).

Illustration hooks

• A trusted employee secretly meets with a competitor to sell company secrets for a bonus. The damage is not just financial; trust is shattered.
• Families gather for a holiday meal while one guest knows that, by the end of the night, he will call the police on the host. The gathering becomes a stage for betrayal.
• A neighbourhood celebrates a festival while a few residents hold a closed-door meeting to evict a neighbour they dislike. The contrast between public joy and private scheming is palpable.

Questions your congregation is asking

• If God was in control of these events, why was Judas still held responsible for his actions?
• How could someone who spent three years with Jesus turn against him so completely?
• Does this passage mean that Satan can 'enter' believers today? What protection do we have?

This passage places us at the intersection of human scheming, spiritual warfare, and divine sovereignty. The approaching Passover frames everything: a feast meant to remember salvation becomes the backdrop for the death of the Saviour. As you discuss, look for both the darkness of sin and the quiet certainty of God’s purpose.

Discussion questions

1. Why does Luke tell us that the Passover feast 'was approaching'? What does this timing suggest about Jesus’ identity?
2. The chief priests and scribes 'feared the people.' What does their fear reveal about their leadership and priorities?
3. How do you understand the phrase 'Satan entered into Judas'? What difference does it make whether this was literal possession or temptation that Judas yielded to?
4. Judas went to the chief priests and captains, he took the initiative. In what ways do we sometimes 'go looking' for opportunities to compromise our faith?
5. The leaders 'were glad' and agreed to pay money. What does their gladness tell us about their hearts?
6. Verse 6 says Judas 'sought an opportunity' to betray Jesus when the crowd was absent. Why was secrecy so important to the conspiracy?
7. Where do you see God’s sovereignty at work in this passage, even through sinful human choices?