Daily Verse Daily Verse by Faithlife | Luke 22:32
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22:31–34 In these verses Jesus addressed Simon Peter as the leader of the apostles and their spokesman. The plural you indicates Satan wanted to sift all the apostles like wheat, a rough action that symbolizes tempting them to spiritual ruin. Peter protested that nothing would cause him to deny Jesus, but Jesus knew better. When you have turned back demonstrates that Jesus also knew that Peter’s denial would be temporary and that he would play a significant role in church history.
Evans, C. A. (2017). Messianic Expectations. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1653). Nashville, TN: Holman Bible Publishers.
32. But I have prayed—have been doing it already.
for thee—as most in danger. (See on Lu 22:61, 62.)
fail not—that is, entirely; for partially it did fail.
converted—brought back afresh as a penitent disciple.
strengthen, &c.—that is, make use of thy bitter experience for the fortifying of thy tempted brethren.
Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 123). Oak Harbor, WA: Logos Research Systems, Inc.
32 Unlike v 31, the language here is quite Lukan (cf. Schürmann, Quellenkritische Untersuchung, 3:105–12). Over against Satan’s malevolent purpose is set the intervention of Jesus. Jesus addresses himself in two stages to the testing situation to confront all: prayer for Peter, and a directive for Peter to give aid in turn to the others (note the correlation of ἐγὼ δέ, “I,” and καὶ συ, “you, for your part”). The content of Jesus’ prayer is that Peter’s faith should not be drained away to nothing by the Satanic onslaught (the verb ἐκλείπειν, “to give out/fail,” is used of the running out of money in 16:9). The spelling out here is likely to be a Lukan development (the difficulty that Schürmann [Quellenkritische Untersuchung, 3:106] and Jeremias [Sprache, 58] have with Luke using a non-final ἵνα is unreasonable in light of 21:36 [with the same verb]). The survival of Peter’s faith can be contrasted with the unhappy outcome of a time of trial, which is envisaged in 8:13. Presumably, in Luke’s understanding, preservation of a residual faith makes possible Peter’s return after his denial of Jesus (the presence of ποτέ, “at some time or other,” makes it unlikely that ἐπιστρέψας should be taken either as a Semitism to be translated “again” [so: “strengthen your brothers again” (cf. 3 Kgdms 19:6; Neh 9:28; etc)] or as a transitive use of the verb [so: “convert and strengthen your brothers”]). We are not to understand that the others have suffered a total failure of faith but only that they are likely not to have fared as well as Peter and that they need help and encouragement after the trauma. “Strengthen your brothers” uses language that has its natural home in the account Luke gives in Acts of the life of the early church (for “brothers,” cf. Acts 1:15; 9:30; 15:23; etc for “strengthen,” cf. 18:23 [but also Luke 9:51; 16:26 for this verb]). Luke probably has no very precise idea about how Peter actually fulfilled this role, beyond its general accord with his sense of the central place of Peter in the disciple band.
Nolland, J. (1993). Luke 18:35–24:53 (Vol. 35C, pp. 1072–1073). Dallas: Word, Incorporated.