Luke 22:23 · Bible study
Luke 22:23 Commentary: Inquiry and Innocence
Greek · 6 what the commentators say
Meaning in one sentence
Why the disciples questioned each other, not Judas, when Jesus announced betrayal. Greek grammar, historical context, and pastoral significance.
Research Summary
- Meaning: The disciples react to Jesus’ betrayal announcement by searching themselves and each other, unable to suspect any one of their own.
- Key words: συζητεῖν (to debate/search together), ἄρα (so then, drawing a conclusion), μέλλων (is about to, impending action).
- Main debate: Whether their innocence is genuine self-examination or a narrative device highlighting their blindness.
- Theological theme: The shock of betrayal within the covenant community; human blindness to sin and Christ’s sovereign foreknowledge.
- Best use: A call to honest self-examination and to confront the possibility of hidden sin in our own hearts.
Translation Comparison
BSB Berean Standard Bible 2020
Then they began to question among themselves which of them was going to do this.
WEB World English Bible 2000
They began to question among themselves which of them it was who would do this thing.
KJV King James Version 1769
And they began to enquire among themselves, which of them it was that should do this thing.
ASV American Standard Version 1901
And they began to question among themselves, which of them it was that should do this thing.
YLT Young's Literal Translation 1898
And they began to reason among themselves, who then of them it may be, who is about to do this thing.
Darby Darby Bible 1890
And they began to question together among themselves who then it could be of them who was about to do this.
Douay-Rheims Douay-Rheims Bible 1899
And they began to inquire among themselves, which of them it was that should do this thing.
Translations in other languages (10 available)
Ellos entonces comenzaron á preguntar entre sí, cuál de ellos sería el que había de hacer esto.
E começaram a perguntar entre si, qual deles seria o que faria isto.
Et ils commencèrent à se demander les uns aux autres qui était celui d’ entre eux qui ferait cela.
Und sie fingen an, zu fragen unter sich selbst, welcher es doch wäre unter ihnen, der das tun würde.
En zij begonnen onder elkander te vragen, wie van hen het toch mocht zijn, die dat doen zou.
Ed essi cominciarono a domandarsi gli uni agli altri chi sarebbe mai quel di loro che farebbe questo.
Tedy się oni poczęli między sobą pytać o tem, kto by wżdy z nich był, co by to uczynić miał.
И они начали спрашивать друг друга, кто бы из них был, который это сделает.
他們 就 彼此 對問，是 哪一個 要 做 這事。
And they were wondering among themselves which of them it was who would do this thing.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 22:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the disciples' questioning among themselves shows they did not suspect Judas. The Cambridge Bible notes ‘it is characteristic of their noble, simple, loving natures that they seem to have had no suspicions of Judas.’ Gill's Exposition adds that they were in ‘utmost surprise and consternation,’ unable at first to speak. The disciples’ response is not a cover-up or a defensive bluff; it is genuine bewilderment. That they ask ‘who then it would be’ (the particle ἄρα draws a conclusion from Jesus’ statement) suggests they are trying to make sense of the announcement, not evade its weight. Luke’s account, as Lange observes, highlights the ‘sharp contrast between the state of mind of the Apostles and the words of the Saviour.’ The question is not, ‘Who among us is evil?’ but ‘Which of us?’, the very phrasing reveals they see themselves as a group in which betrayal seems impossible.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus announces betrayal; the disciples react with bewildered inquiry among themselves, demonstrating that they do not know which of them will do it.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Disciples’ lack of suspicion toward Judas | All consulted sources agree that the disciples did not suspect Judas immediately; they were genuinely perplexed and questioned among themselves. | Some see this as evidence of the disciples’ noble character (Cambridge Bible), others as a sign of their spiritual of dullness (implied by the contrast with Jesus’ clarity in John). |
| Purpose of the disciples’ questioning | They are trying to identify the betrayer, but the form of their questioning (among themselves, not accusing) shows reluctance to believe such betrayal possible. | Whether Luke emphasises the group’s internal confusion more than the other Gospels, or whether he compresses the timeline (Lange vs. a harmonising view). |
| Link to the dispute about greatness (v.24) | The dispute immediately follows this verse, and both events reveal the disciples’ self-focus. | Some read the quarrel as a continuation of their self-concern; others see it as a separate incident illustrating their persistent blindness. |
Historical & Cultural Context
Luke 22:23 takes place during the Passover meal, a setting steeped in covenant memory and national deliverance. By Jesus’ day, the Passover celebration had developed ritual traditions: the family would recline at table (a posture of free people, not slaves), drink cups of wine, and recite the Haggadah. These customs underscored unity, the meal bound the participants together as the people God had rescued. Against this backdrop of shared identity, Jesus’ declaration that one of them would betray Him shatters the communal peace.
The verb συζητεῖν (‘to discuss, dispute’) implies a back-and-forth exchange, not a passive wondering. The disciples are actively reasoning together, trying to solve the puzzle. Their inquiry happens ‘among themselves’ (πρὸς ἑαυτούς), a Greek idiom that can mean among one another but also within one’s own heart. This suggests both external conversation and internal soul-searching. In their culture, questioning a group member about betrayal would be deeply dishonourable, they prefer to ask collectively. The presence of the particle ἄρα (‘therefore, so then’) shows they are drawing an inference from Jesus’ words: if He says so, one of us must be the traitor. But they cannot identify whom.
Luke does not mention Judas’s reaction here, and that silence is telling. In Matthew and Mark, Judas himself asks, ‘Surely not I, Lord?’ Luke focuses on the group’s confusion, not on any individual’s guilt. This narrative choice hints that Luke wants readers to feel the shock of betrayal from inside the circle of trust.
Textual Notes
The consulted sources note no significant textual variants for Luke 22:23. The verse is stable across the major Greek manuscripts, with only minor differences in word order between, for example, the placement of ἄρα that do not affect meaning. Early translations (Latin, Syriac) consistently reflect the same sense.
Reception History
This verse has been read across church history as a mirror of the human heart. Early church fathers like Chrysostom used it to warn against a false sense of security: even those closest to Christ could betray Him. Medieval commentators often drew moral lessons about self-examination from the disciples’ collective question. The Reformers, especially John Calvin, saw here the blindness of the natural mind to the depth of sin within; the disciples’ inability to identify the traitor mirrored the sinner’s ignorance of his own capacity for evil. In modern evangelical preaching, the verse is frequently used to invite introspection (Matthew Henry) while also highlighting the unique love and trust within the apostolic group (Cambridge Bible).
Preaching This Verse
Three-point outline
- Bewilderment in the presence of evil. Jesus announces that one of His closest followers will betray Him. The disciples do not react by pointing fingers; they are stunned. This shows that genuine discipleship does not breed suspicion but grief.
- The question we avoid. ‘Which of us?’ Each disciple likely considered the possibility within himself. The question probes self-awareness: could I be capable of such a thing?
- Jesus’ sovereign knowledge. While the disciples question, Jesus already knows the answer (cf. John 13:18-19). His calm announcement of woe stands in contrast to their anxiety.
Five-point outline
- The setting: a meal of remembrance becomes a moment of personal crisis.
- The announcement: Jesus states the fact of betrayal without naming the betrayer.
- The reaction: the disciples ‘begin to question among themselves’, the word συζητεῖν suggests earnest, troubled discussion.
- The implication: they consider themselves capable of the act. None automatically assume innocence.
- The silence: Luke does not record Judas’s words here. Jesus’ words isolate the betrayer by their very generality.
Illustration hooks
- A trusted colleague in a small team is caught taking company secrets. The rest of the team cannot believe it, they had worked side by side for years.
- In a close-knit family, someone betrays a confidence. The others sit around the table, each silently asking, ‘Could it be me?’
- A classroom where a teacher announces a student is cheating. The students look at one another, not wanting to suspect the person next to them.
Questions your congregation is asking
- Would I recognize my own capacity for betrayal?
- Why does Jesus let the uncertainty linger instead of naming Judas outright?
- What does this teach about how we handle hard truths within our church family?
Leading a Discussion
This verse captures a moment of communal shock. The disciples have just shared the Passover with Jesus and heard His words about the coming kingdom. Then He drops a bombshell: one of them will hand Him over. Their response is not a witch hunt but a group question. Use this passage to explore how we respond to truth that exposes us.
Discussion questions
- Read Luke 22:21-23 aloud. What do you notice about the disciples’ reaction compared to the seriousness of Jesus’ announcement?
- The Greek word συζητεῖν means ‘to search together’ or ‘to dispute.’ Why is it significant that they reason together rather than individually accusing someone?
- Why do the disciples not immediately suspect Judas? What does that say about the group dynamics and about Judas’s outward behaviour?
- Have you ever been in a situation where a trusted person betrayed your group? How did you react, and how did your reaction compare to that of the disciples?
- Jesus says, ‘Woe to that man through whom he is betrayed.’ How does this warning affect the way you think about personal accountability, is the betrayer solely responsible, or is there a corporate dimension that the group must face?
- Later in this chapter, the disciples argue about who is the greatest (v.24). How does that argument connect to their earlier questioning about the betrayer? What does that suggest about their hearts?
- In what ways does this passage challenge you to examine your own heart for hidden loyalties to self or sin?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 26:22 | They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?” |
| Mark 14:19 | They began to be sorrowful, and to ask him one by one, “Surely not I?” And another said, “Surely not I?” |
| John 13:22 | The disciples looked at one another, perplexed about whom he spoke. |
| John 13:25 | He, leaning back, as he was, on Jesus’ chest, asked him, “Lord, who is it?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke does not give his own explanation here. Instead, he points readers to his notes on Matthew 26, where the same inquiry among the disciples is discussed in detail. For him, the two passages are parallel and should be understood together.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the disciples questioned among themselves without any suspicion of Judas, a fact emphasized by their noble, simple, and loving character. John's Gospel gives the fuller, more painful details, but here their innocence is striking.
Geneva Bible Notes Reformed 1599
The Geneva annotators draw attention to the disciples turning inward to question one another. Their focus is on the moment when suspicion and self-examination begin among the group itself, rather than looking outward for the betrayer.
Gill's Exposition of the Bible Baptist 1748
Gill contrasts the disciples' earlier stunned silence at Bethany with their current active questioning. Now they press both each other and Jesus directly to learn which of them would commit so shocking and barbarous an act as betrayal.
Lange's Commentary Reformed 1857
Lange argues that Luke is less concerned with exact chronology than with painting the emotional contrast between the apostles’ distracted minds and Jesus’ words. He emphasizes Jesus’ intense, personal longing to eat this Passover with his disciples as a farewell, revealing his love and preparing them for the Supper.