Luke 22:31-32 Exegesis and Interpretation
Exegesis and Interpretation of Luke 22:31-32
Luke 22:31-32 reads, "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers" [ESV translation not directly cited but similar to the NASB and other translations]. Jesus' words to Simon Peter here are part of a larger discourse during the Last Supper, where Jesus prepares his disciples for his departure and the challenges they will face.
The passage is situated within the context of Jesus' final meal with his disciples before his betrayal and arrest. The preceding verses (Luke 22:21-30) discuss the betrayal by Judas and a dispute among the disciples about who is the greatest. Jesus' warning to Peter follows this, highlighting the personal struggle Peter will face [5].
The key terms in these verses include "Satan demanded" (ἐξαιτήσατο ὁ Σατανᾶς), indicating Satan's request to test Peter, and "sift you like wheat" (σινιάσαι ὑμᾶς ὡς τὸν σῖτον), a metaphor for thorough examination or trial. Jesus' prayer for Peter ("I have prayed for you") is crucial, as it underscores Jesus' intercessory role [1, 2].
The major exegetical decision revolves around understanding the nature of Jesus' prayer for Peter and the significance of Peter's role after turning back. Jesus' statement that he has prayed for Peter's faith not to fail suggests that Peter's faith is under severe testing, but Jesus' intercession will sustain it. The phrase "when you have turned again" implies Peter's repentance after his denial, and his subsequent role in strengthening his brothers [3].
Interpretations of this passage vary. According to Adam Clarke, a Methodist/Wesleyan commentator, Jesus' warning to Peter is part of his preparation for the disciples' future challenges, emphasizing the need for spiritual vigilance [5]. Charles Hodge, representing the Reformed (Old Princeton) tradition, discusses the broader context of Jesus' intercessory prayer, highlighting its significance for understanding Christ's role as advocate for believers [4].
The patristic tradition, as seen in the writings of Augustine, emphasizes the importance of Jesus' prayer for Peter, illustrating Christ's care for his disciples. Augustine's interpretation focuses on the spiritual struggle and the necessity of divine support during times of trial [6].
This passage has functioned significantly in Christian tradition, particularly in discussions about the nature of Christ's intercession and the perseverance of believers. It has been used to support the doctrine of the intercessory work of Christ, as seen in Reformed theology, where Christ's prayer for Peter is seen as an example of his advocacy for believers [7].
The historical setting of this passage, during the Last Supper, underscores the urgency and significance of Jesus' words to Peter. The impending betrayal and Jesus' departure heighten the importance of his preparation for the disciples.
Sources
- OpenBible.info “Cross-reference: Isa.35.3 → Luke.22.32 (confidence: 12 votes)”
- Treasury of Scripture Knowledge “Luke 22:32 cross-references: Psalms 32:3, Psalms 51:12, Zechariah 3:2, Matthew 18:3, Matthew 26:75, Mark 14:72, Mark 16:7, Luke 8:13, Luke 22:61, John 14:19, John 17:9, John 17:15, John 21:15, Acts 3:19, Romans 5:9, Romans 8:32, Romans 8:34, 2 Corinthians 1:4, 1 Timothy 1:13, 2 Timothy 2:18, Titus 1:1, Hebrews 7:25, Hebrews 12:12, Hebrews 12:15, 1 Peter 1:1, 1 Peter 1:5, 1 Peter 1:13, 1 Peter 5:8, 2 Peter 1:10, 2 Peter 3:14, 2 Peter 3:17, 1 John 2:1, 1 John 2:19”
- Treasury of Scripture Knowledge “Luke 22:61 cross-references: Job 33:27, Isaiah 57:15, Jeremiah 31:18, Ezekiel 16:63, Ezekiel 36:31, Hosea 11:8, Matthew 26:34, Matthew 26:75, Mark 5:30, Luke 7:13, Luke 10:41, Luke 22:34, John 13:38, Acts 5:31, Ephesians 2:11, Revelation 2:5”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 130: p. 570. The majority of modern interpreters adopt the old interpretation. Bretschneider 469 469 Bretschneider, Dogmatik, 3d edit., Leipzig, 1828, vol. ii. p. 219. expresses the sense of the passage thus: “As God once through Noah exhorted men to repentance, and threatened to bring upon them the flood, as a punishment, so Jesus preached redemption, or announced the completion of the work of atonement, to the souls of men in Hades.” According to others the souls to whom Christ preached were those who in the days of Noah had rejected the of”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 22 (introduction): The chief priests and scribes plot our Lord's destruction, Luk 22:1, Luk 22:2. Judas, at the instigation of the devil, betrays him, Luk 22:3-6. He eats his last supper with his disciples, Luk 22:7-18. Institutes the eucharist, Luk 22:19, Luk 22:20. Announces one of his disciples as the traitor, Luk 22:21-23 : The contention which should be greatest, Luk 22:24-30. Warns Peter against Satan's devices, Luk 22:31, Luk 22:32. Peter's resolution, Luk 22:33. His denial foretold, Luk 22:34. Tells his disciples to make prudent provision for their own support, Luk ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XV.--OF THE CONSISTENCY OF THE ACCOUNTS GIVEN BY MATTHEW, MARK, AND LUKE ON THE SUBJECT OF THE PARTIES WHO INSULTED THE LORD.: 52. Matthew goes on in the following strain: "And they that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross."[1] Mark's statement agrees with this almost to the letter. Then Matthew continues thus: "Likewise also the chief priests, mocking Him, with the scribes and elders, said”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: the witness and assertor of his righteousness. In the same manner, a man will be said to be justified by works , if in his life there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice. On the contrary, a man will be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but”