Luke Chapter 22

The Last Supper; Jesus Is Betrayed

A. The Last Supper

1. (Luke 22:1-6) Judas seeks to betray Jesus

“Now the Feast of Unleavened Bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill Him, for they feared the people. Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve. So he went his way and conferred with the chief priests and captains, how he might betray Him to them. And they were glad, and agreed to give him money. So he promised and sought opportunity to betray Him to them in the absence of the multitude.” (Luke 22:1-6, NKJV)

a. The Feast of Unleavened Bread drew near, which is called Passover

The timing is significant. Passover was the annual feast commemorating Israel’s deliverance from Egypt, where the blood of the lamb protected the Israelites from the destroying angel (Exodus 12:1-28). By divine design, Jesus—the true Passover Lamb—was to be crucified at this very feast (1 Corinthians 5:7: “For indeed Christ, our Passover, was sacrificed for us”).

Jerusalem would have been filled with pilgrims from across the Roman world. The city swelled with Jews who anticipated the appearance of the Messiah, remembering God’s promise of redemption. Many who had heard Jesus in Galilee were now present. The religious leaders were aware that Jesus still held favor with the people, making their plots delicate and politically dangerous.

b. For they feared the people

The religious leaders were not motivated by a holy fear of God but by a political fear of men. Their actions were driven by calculation, not reverence. They were more concerned with losing power than with the truth of God’s word. Proverbs 29:25 warns, “The fear of man brings a snare, but whoever trusts in the Lord shall be safe.” Their hypocrisy is laid bare: though they plotted to kill the Son of God, their greatest anxiety was how the people might react.

c. Then Satan entered Judas

The text reveals the unseen hand of spiritual warfare. Satan himself entered Judas. This indicates direct demonic control, not mere influence. Yet Judas was not an unwilling pawn. He opened the door through greed, bitterness, and selfish expectation. His culpability remains intact, as James 1:14-15 explains: “But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.”

• Judas’ motives debated: Some suggest Judas wanted to force Jesus into revealing Himself as the conquering Messiah. Others argue resentment grew because Jesus did not fulfill Judas’ selfish messianic hopes. Still others believe Judas was disillusioned at Jesus’ continual emphasis on servanthood rather than power. Regardless of motive, the Scripture consistently highlights greed and betrayal, not noble intent (John 12:4-6).

• Judas Iscariot: His surname likely identifies him as from Kerioth, a town in Judea. This would make him the only non-Galilean among the twelve. Others have suggested “Iscariot” is linked to sicarius, meaning “dagger-man,” possibly identifying him with the Zealots. Either way, Judas represents an outsider among the twelve, perhaps harboring simmering envy and resentment toward the Galilean fishermen who led the group.

d. They were glad, and agreed to give him money

Matthew clarifies Judas’ initiative: “Then one of the twelve, called Judas Iscariot, went to the chief priests and said, ‘What are you willing to give me if I deliver Him to you?’ And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray Him.” (Matthew 26:14-16, NKJV).

The thirty pieces of silver fulfill the prophecy of Zechariah 11:12-13, where the shepherd is valued at a paltry wage. It is a staggering irony: the eternal Son of God is betrayed for the price of a slave (Exodus 21:32). Judas sold his soul for little gain, proving the warning of 1 Timothy 6:10: “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.”

e. Satan’s strategy and self-deception

Why would Satan orchestrate events that led to his own defeat at the cross? Genesis 3:15 declared that the seed of the woman would crush his head. Satan knew the prophecy, but hatred blinded him. He is not all-knowing, nor is he all-wise. In his arrogance and rage, he believed that killing the Messiah would secure victory. In truth, it sealed his ultimate defeat (Hebrews 2:14: “that through death He might destroy him who had the power of death, that is, the devil”).

Even now, Satan deceives himself as well as others. He convinces himself that he can win against God, though Scripture assures us he is already condemned (John 16:11). Judas’ betrayal becomes the stage upon which God’s sovereign plan unfolds. What men and demons intended for evil, God used for salvation.

f. So he promised and sought opportunity to betray Him in the absence of the multitude

Judas sought the perfect moment to hand Jesus over, away from the sympathetic crowds. God’s sovereignty overruled their timing. Though the priests wanted to avoid arresting Jesus during the feast (Matthew 26:5), it would be precisely during Passover that the Lamb of God was slain. This was no accident of history. It was the predetermined plan of God (Acts 2:23: “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death”).

Theological Reflection

This passage illustrates the convergence of divine sovereignty, human responsibility, and demonic influence. The leaders plotted, Judas betrayed, Satan schemed, but God overruled. The cross was not a tragedy but a triumph, not an accident but an appointment. The betrayal of Christ demonstrates that sin can lurk even in the closest circle to Jesus, reminding us that profession without possession is empty. Judas heard every sermon, saw every miracle, and walked daily with the Son of God, yet he perished.

The lesson is clear: proximity to Jesus does not guarantee salvation. Only faith, repentance, and surrender to Him as Lord and Savior secures eternal life.

2. (Luke 22:7-13) Preparations for the Passover

“Then came the Day of Unleavened Bread, when the Passover lamb must be killed. And He sent Peter and John, saying, ‘Go and prepare the Passover for us, that we may eat.’ So they said to Him, ‘Where do You want us to prepare?’ And He said to them, ‘Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters. Then you shall say to the master of the house, “The Teacher says to you, ‘Where is the guest room where I may eat the Passover with My disciples?’” Then he will show you a large, furnished upper room; there make ready.’ So they went and found it just as He had said to them, and they prepared the Passover.” (Luke 22:7-13, NKJV)

a. Then came the Day of Unleavened Bread

This day was the start of the feast week, when leaven was to be purged from every Jewish household (Exodus 12:15-20). The focus of the feast was purity, separation, and remembrance of God’s redeeming power in bringing Israel out of Egypt. The Passover lamb was slain in remembrance of God’s deliverance, yet this year, God’s true Lamb would be offered once for all (John 1:29).

For Jesus, this commemoration was especially profound. He was about to fulfill the very typology of the Passover. The Exodus had long been Israel’s defining redemptive act, but Christ’s sacrifice would surpass it, becoming the new and greater redemption for all nations. Thus, the Last Supper becomes a transition: from the old covenant memorial of deliverance from Egypt to the new covenant memorial of deliverance from sin.

b. A man carrying a pitcher of water

This detail is striking. In first-century Judea, women usually carried water in pitchers, while men used skins. The sight of a man with a pitcher would be unusual and easily noticeable. This sign was divinely arranged so that Peter and John could find the location without Judas knowing. Jesus guarded this secret, ensuring He could complete the Passover meal and deliver His final instructions to the disciples before His arrest.

This also reminds us that God’s providence extends to the smallest details. Just as He arranged a colt for the Triumphal Entry (Luke 19:30-32), here He arranges an upper room. God’s sovereignty guides both grand events and small details, ensuring His plan unfolds precisely.

c. The Teacher says to you

The use of the title “The Teacher” reflects both authority and intimacy. The master of the house is not named, perhaps to protect him, but evidently he was a follower or supporter of Jesus, willing to open his home. Jesus spoke with quiet authority, anticipating that this man would recognize and obey the request.

This shows us that Jesus orchestrated these events deliberately and with purpose. His death was not forced upon Him by circumstances, but He willingly laid down His life (John 10:18: “No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father”).

d. Eat the Passover with My disciples

The timing of this meal is one of the most debated issues in the Passion chronology. The Synoptic Gospels (Matthew, Mark, and Luke) present the Last Supper as a Passover meal. John, however, records that the Jewish leaders had not yet eaten the Passover when they brought Jesus to Pilate (John 18:28), implying that the crucifixion coincided with the slaying of the lambs.

• Possible solution: Different Jewish calendars may have been in use. Jesus could have observed Passover on an alternative calendar while still dying at the very time when lambs were slain in the temple.

• Another solution: The Jews considered days beginning at sundown, so Jesus could have kept the meal at the start of the fourteenth day, while the leaders observed it at the close of the same day.

Regardless of the precise harmonization, the theological truth is unmistakable: Christ was crucified in perfect fulfillment of the Passover. As Paul later declared, “For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7, NKJV).

e. Then he will show you a large, furnished upper room

The “large, furnished upper room” (Greek anagaion mega), ready for use, provided privacy and solemnity for this final supper. Tradition holds this to be the same upper room where the disciples later gathered after the resurrection (John 20:19) and on Pentecost when the Holy Spirit descended (Acts 1:13; Acts 2:1).

This room, then, becomes a symbol of transition. It is where the old covenant meal ends and the new covenant meal begins. It is where fear turns to faith, where mourning is transformed into mission, and where the Spirit of God empowers the church.

f. They prepared the Passover

The disciples had to cleanse the room of leaven, acquire unleavened bread, bitter herbs, and wine, and ensure everything was ready for the sacred meal. Though there is no mention of a lamb, this omission may be intentional, pointing to Christ Himself as the Lamb. In the providence of God, no ordinary lamb would be at the center of this meal, because the true Lamb was about to be offered.

This detail emphasizes that redemption is not found in rituals, animals, or ceremonies, but in Christ alone. The disciples prepared the meal, but God prepared the sacrifice.

Theological Reflection

This passage demonstrates the divine sovereignty of Christ in the face of human betrayal and satanic schemes. He was not overtaken by events but guided every step toward the cross. The preparation of the Passover reminds us that God’s plan is meticulous, that every detail matters, and that redemption unfolds exactly according to His Word.

The upper room also reminds us that discipleship requires obedience to Jesus’ instructions, even when details are strange or unclear. Peter and John did not question why a man would be carrying water; they obeyed. In the same way, Christ calls us to trust His word, even when we cannot see the full picture.

3. (Luke 22:14-18) Jesus eats the Passover with His disciples

“When the hour had come, He sat down, and the twelve apostles with Him. Then He said to them, ‘With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God.’ Then He took the cup, and gave thanks, and said, ‘Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes.’” (Luke 22:14-18, NKJV)

a. With fervent desire I have desired

This statement reveals the depth of Jesus’ heart. The Greek construction (epithymia epithymēsa) conveys an intensity, “I have earnestly longed.” Jesus approached this Passover not as a farewell banquet but as the climactic fulfillment of His mission. His entire ministry pointed to this moment—the inauguration of the New Covenant through His sacrificial death. The Old Testament Passover looked back to deliverance from Egypt; this Passover pointed forward to the cross, where the true Lamb would secure eternal redemption (Hebrews 9:12).

b. I will no longer eat of it until it is fulfilled in the kingdom of God

This points to both absence and anticipation. Jesus would not share another Passover until the ultimate fulfillment comes in the Kingdom, at the marriage supper of the Lamb (Revelation 19:9). This underscores both the “already” and the “not yet” of redemption. The cross was imminent, but the consummation awaits His return, when He will celebrate with His redeemed in glory.

c. He took the cup

Luke emphasizes two separate cups (Luke 22:17, 20), consistent with the Jewish Passover tradition of four ceremonial cups: the Cup of Sanctification, the Cup of Judgment, the Cup of Redemption, and the Cup of Praise. Jesus’ words transform this ritual. Instead of recalling deliverance from Egypt, the cup now anticipates deliverance from sin and death. Each sip reminds us that salvation required the pouring out of His blood.

4. (Luke 22:19-20) Jesus reinterprets Passover, instituting the New Covenant

“And He took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in My blood, which is shed for you.’” (Luke 22:19-20, NKJV)

a. He took bread, gave thanks and broke it

At the traditional point in the Passover when the leader explained the symbolism of the bread of affliction, Jesus instead pointed to Himself. The bread symbolized His body, which would soon be broken, pierced, and offered. Isaiah’s prophecy is echoed: “He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed” (Isaiah 53:5, NKJV).

The first Passover created a nation out of slaves; this new Passover creates a redeemed people, joined not by ethnicity but by faith in Christ (Galatians 3:28).

b. This is My body… This cup is the new covenant in My blood

Here Jesus radically reinterpreted Passover. No longer was it about Egypt’s slavery, but about mankind’s slavery to sin. His broken body and shed blood would become the true foundation of deliverance. This was shocking to the disciples, who expected the usual ritual explanation. Instead, Jesus declared Himself to be the fulfillment.

c. Theological controversies over “This is My body”

Throughout church history, different interpretations have arisen:

• Roman Catholicism (Transubstantiation): The elements become the literal body and blood of Christ.

• Luther (Consubstantiation): Christ’s body and blood are present “in, with, and under” the bread and wine.

• Calvin (Spiritual Presence): Christ is spiritually but truly present in the elements.

• Zwingli (Memorial View): The bread and cup are symbolic, commemorating His sacrifice.

The key is that Christ’s command was to remember Him. The elements are more than empty symbols; they are God-given signs that draw believers into fellowship with Christ and one another (1 Corinthians 10:16-17).

d. This cup is the new covenant in My blood

By invoking the “new covenant,” Jesus declared that Jeremiah 31:31-34 was being fulfilled. Unlike the old covenant sealed with the blood of animals (Exodus 24:8), this covenant is sealed with the very blood of the Son of God. Its promises are spiritual transformation and forgiveness:

• Forgiveness of sins: “For I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:34, NKJV).

• God’s Word internalized: “I will put My law in their minds, and write it on their hearts” (Jeremiah 31:33, NKJV).

• A personal relationship with God: “I will be their God, and they shall be My people” (Jeremiah 31:33, NKJV).

This covenant is unshakable, secured not by man’s obedience but by Christ’s blood. Hebrews 9:15 summarizes: “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”

Theological Reflection

The Last Supper is not simply a farewell but the hinge of redemptive history. It bridges the Old Covenant and the New. The bread and cup invite us to remember Christ’s death, proclaim it until He comes (1 Corinthians 11:26), and anticipate the great feast in His kingdom. Every time believers gather at the Lord’s Table, they participate in both remembrance and hope—looking back to the cross and forward to the kingdom.

5. (Luke 22:21-23) Woe to the betrayer

“But behold, the hand of My betrayer is with Me on the table. And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!” Then they began to question among themselves, which of them it was who would do this thing. (Luke 22:21-23, NKJV)

a. Behold, the hand of My betrayer is with Me on the table

Jesus revealed that His betrayer was not far away but reclining at the table with Him. This suggests strongly that Judas partook of the meal, though whether he received the bread and cup is debated. The intimacy of table fellowship in the ancient world underscores the treachery. To eat with someone was to share loyalty and friendship (Psalm 41:9: “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me”). Judas violated not only loyalty to his Lord but also the sanctity of covenant fellowship.

b. The Son of Man goes as it has been determined

Jesus’ betrayal was no accident of history. It was determined by God’s eternal plan and foretold in Scripture (Psalm 41:9; Zechariah 11:12-13). The betrayal did not thwart God’s purpose but fulfilled it. Yet this foreordination does not absolve Judas of guilt. Divine sovereignty and human responsibility are not contradictory but complementary. Judas freely chose his course, and God’s predetermined plan worked through it (Acts 2:23: “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death”).

The “woe” pronounced by Jesus is sobering. It shows that prophecy never excuses sin. Judas could never claim he did God a favor by fulfilling Scripture. He stands eternally guilty for betraying the Son of God. As Jesus elsewhere said, “It would have been good for that man if he had never been born” (Matthew 26:24, NKJV).

c. Woe to that man by whom He is betrayed

The judgment pronounced on Judas demonstrates that the privilege of proximity to Christ heightens accountability. Judas saw the miracles, heard the sermons, handled the money bag, and still hardened his heart. No one can hide behind predestination to excuse rebellion. Judas chose to walk in darkness, and therefore judgment was just.

This passage also reminds us that the greatest danger can lie closest to home. Betrayal often comes from within, not from outside enemies. Yet even betrayal could not derail God’s redemptive plan. The cross was certain, not because of Judas’ treachery, but because of God’s decree.

d. They began to question among themselves, which of them it was

The disciples were stunned. Each examined himself, wondering if he might be the betrayer. This shows that Judas had successfully concealed his duplicity. Outwardly he looked like the rest, though inwardly he was far from Christ. The scene calls believers to examine their own hearts. As Paul wrote, “But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:28, NKJV).

This moment of self-examination points to the need for humility. The disciples did not immediately point fingers but asked, “Lord, is it I?” (Matthew 26:22). It is better to examine ourselves honestly than to assume we are incapable of falling.

Theological Reflection

This passage demonstrates the mystery of divine sovereignty and human responsibility. The betrayal was determined, yet Judas is accountable. God’s purposes never justify man’s wickedness, but man’s wickedness never thwarts God’s purposes. For believers, this is both warning and comfort: warning, because sin cannot be excused; comfort, because even betrayal cannot stop God’s redemptive plan.

The betrayer sat at the table of fellowship but was spiritually distant from the Lord. The lesson is clear: outward participation in religious life does not guarantee salvation. Only a heart transformed by grace secures eternal life.

B. Final Teachings to the Disciples

1. (Luke 22:24-27) Jesus teaches about true greatness

“Now there was also a dispute among them, as to which of them should be considered the greatest. And He said to them, ‘The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called “benefactors.” But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves.’” (Luke 22:24-27, NKJV)

a. A dispute among them, as to which of them should be considered the greatest

It is sobering to realize that, in the final hours before Christ’s crucifixion, the disciples were preoccupied with rank and status. After three years of witnessing His humility, sacrifice, and servant-leadership, they still struggled with pride and ambition. This was not the first time such a dispute arose (Matthew 18:1; Mark 9:33-34; Luke 9:46). Their persistent argument shows how deeply ingrained worldly values of power and position were in their thinking.

b. Which of them should be considered the greatest

Rather than rebuking them harshly, Jesus answered by example. John records that He laid aside His garments, took a towel, and washed their feet (John 13:3-5). The very act of the Master performing the duty of the lowest servant was a living sermon on greatness in God’s kingdom. Christ’s patience is remarkable; though the weight of the cross pressed upon Him, He gently corrected their pride.

c. The kings of the Gentiles exercise lordship over them

Jesus contrasted the world’s model of leadership with His own. Among Gentile rulers, power was exercised through domination, often cloaked with titles such as “benefactor” to gain recognition and credit. Jesus taught that His disciples must reject this worldly pursuit of honor. Instead, the greatest should take the place of the younger—the least honored in society—and the leader should assume the role of servant.

This teaching cut against the grain of cultural values. In the ancient world, age conferred privilege, and to be younger was to be disregarded. Yet Jesus inverted the order: true greatness is found not in status, but in humility and service.

d. For who is greater, he who sits at the table, or he who serves?

By human standards, the one seated is greater, for others attend to him. But Jesus redefined greatness: the servant is greater in God’s eyes. He illustrated this by His own example: “Yet I am among you as the One who serves.” The King of kings took the lowest place, showing that divine majesty is revealed not in domination but in sacrifice.

Cultures throughout history have equated greatness with being served. Yet Christ turns the equation upside down. The people who impact our lives most deeply are often servants—the unnoticed, humble laborers who sustain daily life. This perspective rearranges priorities: God’s measure of greatness is service, not status.

e. Yet I am among you as the One who serves

Jesus, who had every right to demand service, instead chose to serve. His life and death demonstrate that greatness is found in giving, not receiving. Philippians 2:6-8 declares, “Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”

• Service is the best way to live. The one who serves is freed from the tyranny of pride, ambition, and wounded feelings.

• True greatness in God’s eyes is not reward for service but the service itself. As G. Campbell Morgan said, “Service given, not gained, is the true greatness, for it is the sign of real fellowship with the Lord Himself.”

• Charles Spurgeon added, “’King of kings’ is a title full of majesty, but ‘servant of servants’ is the name which our Lord preferred when He was here below.”

Theological Reflection

Jesus redefined greatness as service. In a world that exalts dominance, He showed that divine power is revealed through humility. The cross is the ultimate expression of this truth: the eternal Son stooped to the lowest place, bearing the sin of the world. For His disciples, this teaching is not optional—it is the essence of Christian leadership. Greatness in the kingdom is not determined by how many serve us, but by how faithfully we serve others in Christ’s name.

2. (Luke 22:28-30) The reward for the disciples

“But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.” (Luke 22:28-30, NKJV)

a. You are those who have continued with Me in My trials

Jesus acknowledged and honored the faithfulness of the disciples. Though weak and often failing, they remained with Him through rejection, hostility, and hardship. The Lord values loyalty in seasons of trial, and He rewards even faltering faith that clings to Him. This is a picture of God’s grace, for the disciples’ loyalty was imperfect, yet Christ still counted it.

b. I bestow upon you a kingdom

The language of bestowal (diatithemai in Greek) conveys the idea of a covenantal grant, similar to how a king conferred authority upon loyal subjects. Just as the Father entrusted the Kingdom to Christ, so Christ promised His disciples a share in His reign. This is not merely symbolic, but points to a real future reward in His coming Kingdom.

c. Eating and drinking at My table in My kingdom

This imagery recalls covenant fellowship. To eat at the King’s table is to share in His triumph, joy, and glory. It anticipates the marriage supper of the Lamb (Revelation 19:9). Fellowship with Christ is the true reward of discipleship, greater even than authority or recognition.

d. Sit on thrones judging the twelve tribes of Israel

The apostles are promised unique authority in the millennial reign of Christ. Their role will be judicial, reflecting both honor and responsibility. Revelation 21:14 confirms their special place: “Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” Their faithful service, marked by humility and weakness, would be crowned with eternal dignity.

Theological truth: Service and suffering are not unrewarded. God honors faithfulness with eternal reward, yet the greatest servants do not serve for reward but for God’s glory. True greatness lies in serving, but the Servant-King ensures that His servants will not serve in vain.

3. (Luke 22:31-34) Jesus warns Peter of his coming fall

“And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren.’ But he said to Him, ‘Lord, I am ready to go with You, both to prison and to death.’ Then He said, ‘I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me.’” (Luke 22:31-34, NKJV)

a. Simon, Simon! Indeed, Satan has asked for you

The repetition of Peter’s old name, Simon, underscores urgency and warning. Jesus revealed the spiritual battle behind the scenes. Satan demanded to sift Peter “as wheat”—to shake him violently, hoping his faith would collapse. This is a reminder that believers live under constant spiritual warfare (Ephesians 6:12). Satan cannot act without God’s permission, yet he actively seeks to destroy the faith of God’s people (Revelation 12:10).

b. But I have prayed for you

The safeguard for Peter was not his resolve but Christ’s intercession. Jesus prayed that Peter’s faith would not utterly fail. Though Peter would falter, he would not fall away permanently. This illustrates the high priestly ministry of Christ, who “always lives to make intercession” for His people (Hebrews 7:25). Our perseverance rests not in our strength, but in the prayers of our Advocate at the Father’s right hand.

c. When you have returned to Me, strengthen your brethren

Jesus foretold both Peter’s failure and his restoration. Peter would deny Him, but he would repent and be recommissioned to encourage others. Failure, when met with repentance, can equip a believer to minister with deeper humility and compassion. Rather than being disqualified, the restored disciple becomes a source of strength to the body.

d. Lord, I am ready to go with You, both to prison and to death

Peter sincerely believed his words, but he underestimated his weakness and the power of temptation. He trusted in his present feelings of courage rather than in the grace of God. Human resolve is fragile when tested, and Peter would soon fall before the questioning of a servant girl. This illustrates the danger of self-confidence. As Paul wrote, “Therefore let him who thinks he stands take heed lest he fall” (1 Corinthians 10:12).

e. The rooster shall not crow before you deny three times that you know Me

Jesus foretold Peter’s denial with precision. This prophecy would serve not only as a warning but as the seed of restoration. When Peter heard the rooster crow, he remembered Jesus’ words, and though broken in grief, he was drawn back to repentance. Meyer insightfully wrote, “Was it not well that Peter should know how weak he was; that he might become truly penitent and converted?”

Theological truth: Christ’s foreknowledge of our weakness is not to discourage us but to prepare us for repentance and restoration. Though believers may stumble, Christ’s intercession ensures their faith will not utterly fail.

4. (Luke 22:35-38) Jesus calls the disciples to readiness

“And He said to them, ‘When I sent you without money bag, knapsack, and sandals, did you lack anything?’ So they said, ‘Nothing.’ Then He said to them, ‘But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: “And He was numbered with the transgressors.” For the things concerning Me have an end.’ So they said, ‘Lord, look, here are two swords.’ And He said to them, ‘It is enough.’” (Luke 22:35-38, NKJV)

a. When I sent you without money bag, knapsack, and sandals, did you lack anything?

Jesus reminded them of their earlier mission (Luke 9:1-6; Luke 10:1-17), when He sent them without resources and yet God provided through the hospitality of others. They testified that they lacked nothing. This illustrated God’s provision during that earlier season of ministry when the message of the kingdom was met with some openness.

b. But now, he who has a money bag, let him take it

Jesus shifted their preparation for a new reality. His imminent death would usher in a new stage of discipleship. The hostility of the world would intensify, and they could no longer rely on warm receptions. They would need to make prudent provision, practicing wisdom and foresight. The point was not to abandon faith in God’s care but to recognize that God’s provision would now come through ordinary means of planning and readiness.

i. Ministry once accompanied by protection and hospitality would now be marked by persecution and opposition.

ii. This instruction does not negate trust in God’s providence but acknowledges the responsibility of believers to prepare wisely.

c. He who has no sword, let him sell his garment and buy one

This statement is often misunderstood. Jesus was not commanding the disciples to take up arms for military resistance. Rather, He used the imagery of the sword to convey the seriousness of the coming danger and the necessity of readiness. The sword represented preparedness in a hostile environment.

• Later, when Peter literally used the sword in Gethsemane, Jesus rebuked him and healed the servant’s ear (Luke 22:49-51; John 18:11). This proves that Jesus was not instructing His disciples to engage in violent resistance.

• Instead, the “sword” symbolized the gravity of the spiritual and physical conflict ahead. They would face persecution, rejection, and hardship.

d. This which is written must still be accomplished in Me: “And He was numbered with the transgressors”

Jesus cited Isaiah 53:12, the great prophecy of the Suffering Servant: “And He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors.” This was about to be fulfilled in His crucifixion. He would die the death of a criminal, counted among the lawless, though innocent. The disciples needed to understand that the rejection of Christ and their own coming hardships were part of God’s sovereign plan.

e. For the things concerning Me have an end

The phrase means that the things written about Him were reaching their appointed fulfillment. The end was not random tragedy but divine completion. Jesus approached His death with certainty that Scripture was unfolding exactly as ordained.

f. Lord, look, here are two swords… It is enough

The disciples, still misunderstanding, produced two literal swords. Jesus cut off the conversation with the firm reply, “It is enough.” This was not an approval of their suggestion but a dismissal. The point had been missed. He was not speaking of armed resistance but of sober readiness for the trials ahead.

• Pate notes that Jesus’ answer is better translated, “Enough of this talk!” rather than an affirmation that two swords were sufficient.

• Misunderstanding this text has historically led to errors, such as Pope Boniface VIII’s teaching in Unam Sanctam (A.D. 1302) that the church holds both spiritual and secular authority—the so-called “two swords.” This interpretation twists Christ’s meaning. He was not legitimizing worldly power but preparing His disciples for persecution.

Theological Reflection

This passage reminds us that following Christ requires both trust in God’s sovereignty and wisdom in preparation. Believers are called to live with eyes open, aware of hostility, yet never resorting to carnal weapons. The “sword” for disciples is not one of steel but the Word of God and readiness for spiritual battle (Ephesians 6:17).

Christ fulfilled Isaiah’s prophecy by being counted among sinners. His rejection was part of God’s redemptive plan, and His disciples must be ready to bear the cost of following Him. The call of this passage is not to violence but to sober vigilance, faithful endurance, and wise stewardship as the world grows increasingly hostile.

C. Jesus’ Agonized Prayer in the Garden of Gethsemane

1. (Luke 22:39-42) Jesus’ agony in the garden

“Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, ‘Pray that you may not enter into temptation.’ And He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.’” (Luke 22:39-42, NKJV)

a. He went to the Mount of Olives, as He was accustomed

Jesus deliberately went to His familiar place of prayer. Luke 21:37 notes that throughout that week, He lodged on the Mount of Olives at night. He did not change His routine even though He knew Judas would betray Him there. This demonstrates His sovereign willingness to face the cross. He did not flee from danger but presented Himself willingly as the Lamb of God (John 10:18: “No one takes it from Me, but I lay it down of Myself”).

b. Pray that you may not enter into temptation

Jesus began with an exhortation to His disciples. Though He Himself faced the greatest trial, He urged them to pray for strength to withstand temptation. Their temptation would not be to reject Him with hatred, but to collapse in fear and faithlessness. To “enter into temptation” means to yield to its power (Luke 22:46; Luke 11:4). The disciples would soon scatter, proving the necessity of prayer for endurance.

Just as Jesus needed prayer to face the Father’s will, so believers must pray to overcome temptation. Spiritual failure is always preceded by prayerlessness.

c. He was withdrawn from them about a stone’s throw, and He knelt down and prayed

This vivid detail reflects the testimony of an eyewitness. Jesus did not pray with the customary Jewish posture of standing, but fell to His knees, overwhelmed by the weight of His coming suffering. The intensity of His prayer reveals the violence of His inward struggle. Geldenhuys observes that His kneeling posture is evidence of His profound agony.

The image is poignant: the disciples sleep while Jesus wrestles in prayer, foreshadowing His lonely road to the cross.

d. Father, if it is Your will, take this cup away from Me

Here we see the heart of Christ’s agony. He did not shrink from death itself, but from the “cup” of divine wrath He was about to drink. In the Old Testament, the cup often symbolizes God’s judgment and fury poured out on the wicked:

• Psalm 75:8: “For in the hand of the LORD there is a cup, and the wine is red; it is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth drain and drink down.”

• Isaiah 51:17: “Awake, awake! Stand up, O Jerusalem, you who have drunk at the hand of the LORD the cup of His fury; you have drunk the dregs of the cup of trembling, and drained it out.”

• Jeremiah 25:15: “For thus says the LORD God of Israel to me: ‘Take this wine cup of fury from My hand, and cause all the nations, to whom I send you, to drink it.’”

The “cup” was not simply death, but the full weight of divine judgment upon sin. Jesus would bear the wrath of God in the place of sinners. On the cross, He became the sin offering, experiencing alienation and judgment in our stead (2 Corinthians 5:21).

Charles Spurgeon rightly said: “I am never afraid of exaggeration, when I speak of what my Lord endured. All hell was distilled into that cup, of which our God and Savior Jesus Christ was made to drink.”

e. Nevertheless not My will, but Yours, be done

Here is the ultimate victory in Gethsemane. Jesus submitted His human will to the Father’s divine will. The decision to drink the cup was made in the garden, even though the act was carried out at Calvary. In Adam’s garden, man chose self-will over God’s will and plunged humanity into ruin (Genesis 3:6). In Gethsemane’s garden, the second Adam chose God’s will over self, securing redemption for the world (Romans 5:19).

The victory of the cross was won first in prayer. Christ’s obedience was not reluctant submission but willing surrender. He embraced the Father’s plan, no matter the cost. This shows us the model of Christian discipleship: to pray until our will is conformed to God’s, and to obey Him at any cost.

Theological Reflection

Gethsemane reveals both the true humanity and the perfect obedience of Christ. He trembled at the judgment He would bear, yet He submitted entirely to the Father’s will. Here, Jesus bore the weight of sin before the cross, resolving to drink the cup of wrath so that His people might drink the cup of salvation.

This scene calls every believer to prayerful submission. Temptation cannot be overcome by resolve alone; it requires prayer and surrender to God’s will. The contrast between the sleeping disciples and the praying Savior underscores the difference between failure and faithfulness.

2. (Luke 22:43-44) In His agony, Jesus is strengthened by angels

“Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.” (Luke 22:43-44, NKJV)

a. Then an angel appeared to Him from heaven, strengthening Him

The Father did not remove the cup of wrath from Jesus, but He provided strength for His Son to endure it. Angels, who are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14), here ministered to the Savior Himself. This strengthens the picture of His true humanity—Jesus, though fully God, humbled Himself to receive help from an angel in His weakness (Hebrews 2:7).

This angelic strengthening is striking because the disciples, who should have been awake to support Him in prayer, were asleep. In their failure, God sent heavenly messengers to give what human friends could not. John Trapp observed that Jesus received this “to show that He had been made Himself lower than the angels,” as Hebrews 2:7 says.

i. Textual note:

Luke 22:43-44 has been debated in textual criticism. Some of the earliest manuscripts omit these verses, while others include them. The evidence is divided, and while some modern translations bracket or exclude them, many scholars see no compelling reason to deny their authenticity. Their content is entirely consistent with the theology and themes of Luke’s Gospel, which often emphasizes the role of angels in God’s redemptive plan (Luke 1:11, 2:9, 22:43).

b. Being in agony, He prayed more earnestly

Here we see the intensity of Jesus’ struggle. The word “agony” (agonia in Greek) denotes severe anguish, a contest of soul. Rather than yielding to despair, Jesus pressed deeper into prayer. The more intense the conflict, the more earnest His prayer became. His perseverance in prayer contrasts sharply with the disciples’ slumber.

Luke, a physician, notes that Jesus’ sweat became like great drops of blood. The wording allows two interpretations:

• His sweat fell so profusely that it resembled heavy drops of blood pouring to the ground.

• Or, under such extreme emotional and physical strain, His capillaries burst, mixing blood with sweat—a rare but medically documented condition known as hematidrosis.

Either way, the picture is one of unspeakable anguish. Jesus was already beginning to bear the crushing weight of sin’s judgment.

i. Clarke notes: “Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat.”

ii. Spurgeon referenced the physician Galen, who recorded instances of people sweating crimson fluid under horror of soul.

iii. Trapp insightfully remarked: “He bent, as it were, all His nerves; He intended the utmost activity of His spirit and of His speech; to make atonement for our dull and drowsy devotions.”

This moment teaches that prayer is not casual but often requires struggle. Jesus travailed in prayer so that He might overcome in obedience.

3. (Luke 22:45-46) Jesus warns His disciples

“When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, ‘Why do you sleep? Rise and pray, lest you enter into temptation.’” (Luke 22:45-46, NKJV)

a. He found them sleeping from sorrow

The disciples, overwhelmed by grief, chose the escape of sleep rather than the discipline of prayer. Sorrow, instead of driving them to God, drove them into slumber. Their weakness contrasts with Jesus’ strength, showing how frail human resolve is without prayer.

b. Rise and pray, lest you enter into temptation

Jesus did not scold them harshly but urged them to rise and pray for their own protection. Their coming trial would test them beyond what they imagined. Jesus’ words reveal His selfless love: even in His own agony, He thought of their welfare. His warning was not for His own sake but for theirs.

The disciples’ failure here underscores a timeless truth: prayerlessness leads to powerlessness. To withstand temptation, one must watch and pray (Matthew 26:41). Where they failed, Jesus succeeded—choosing obedience in prayer over weakness in sleep.

Theological Reflection

Gethsemane shows both the depths of Christ’s suffering and the pattern of victory through prayer. The Savior endured agony so intense that His sweat fell like blood, yet He pressed into prayer until His will was fully yielded to the Father. The disciples slept when they should have prayed, and thus they fell when temptation came.

For believers, the lesson is clear: temptation cannot be met in the moment; it must be resisted in advance through prayerful preparation. Christ’s submission secured our salvation, and His example calls us to follow His path of watchfulness, obedience, and prayer.

D. Jesus’ Arrest and Arraignment

1. (Luke 22:47-53) Jesus is betrayed and arrested

“And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, ‘Judas, are you betraying the Son of Man with a kiss?’ When those around Him saw what was going to happen, they said to Him, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, ‘Permit even this.’ And He touched his ear and healed him. Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, ‘Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness.’” (Luke 22:47-53, NKJV)

a. Behold, a multitude

The force that came to arrest Jesus was not small but a large crowd, made up of temple officials, Roman soldiers, and representatives of the religious leadership. John 18:3, 12 confirms that Roman soldiers were included, showing how seriously the authorities viewed this operation. They feared the people might riot if Jesus was arrested openly, so they brought overwhelming numbers and weaponry to ensure success.

The multitude also included the captains of the temple, who were responsible for maintaining order in the temple precincts. As Barclay notes, the “captain of the temple” (the Sagan) was second only to the high priest and oversaw a force of Levite guards. These men, joined with Roman authority, reveal how deeply both Jewish and Gentile powers were united in opposition to Christ.

b. Judas drew near to Jesus to kiss Him

Judas identified Jesus by giving Him the customary greeting of a disciple to a master: placing his hand on the Rabbi’s shoulder and kissing Him. This act was a sign of love and loyalty, yet here it was twisted into betrayal. Judas chose the most intimate gesture of friendship to deliver Jesus into the hands of His enemies.

The kiss highlights the depth of Judas’ treachery. It shows us that sin often disguises itself under the appearance of affection and loyalty. Evil rarely comes with open hostility; it comes cloaked in pretense. Judas reminds us of the danger of a seared conscience, hardened by hypocrisy.

c. Judas, are you betraying the Son of Man with a kiss?

Jesus’ question pierced Judas with the irony and wickedness of his act. Betrayal is painful enough, but betrayal disguised as affection is doubly grievous. Spurgeon comments that this was necessary for Christ’s suffering to be complete:

• If He had been captured in combat, He might have been seen as an unwilling victim.

• If He had fled and been caught, it might have suggested weakness or fear.

• If He had delivered Himself, it might have seemed like suicide.

• But to be betrayed by a friend made His suffering utterly bitter and His humiliation complete.

This fulfilled Psalm 41:9: “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.”

d. One of them struck the servant of the high priest

John 18:10 identifies the swordsman as Peter and the servant as Malchus. Luke, a physician, carefully notes that it was the servant’s right ear that was cut off. This detail underscores the eyewitness precision of the Gospel account.

Peter’s zeal was misguided. With a sword, he could only cut off ears, but with the Word of God, he would soon pierce hearts (Acts 2:37). Jesus immediately stopped this reckless violence. “Permit even this” means, “Stop this resistance—this must happen.” Violence was not the way of Christ’s Kingdom. As Maclaren said, “When the Church takes sword in hand, it usually shows that it does not know how to wield it, and as often as not has struck the wrong man.”

e. And He touched his ear and healed him

This is the final miracle Jesus performed before the cross, and it was one of mercy—not judgment. Even as His enemies arrested Him, Jesus repaired the damage done by His disciple’s rashness. By healing Malchus, He prevented further escalation and demonstrated that His Kingdom is not advanced by violence but by sacrificial love.

This act also shows Christ’s compassion: even His enemies were recipients of His mercy. As He would later pray from the cross, “Father, forgive them, for they do not know what they do” (Luke 23:34).

f. Your hour, and the power of darkness

Jesus declared that the events unfolding were not the triumph of man’s will but the outworking of God’s plan. By all appearances, His enemies were in control, but in reality, their time was limited and divinely permitted. Jesus called it “your hour,” acknowledging that for a brief moment, the forces of evil would seem victorious.

The phrase “the power of darkness” refers to Satan and his kingdom. Yet their apparent triumph was short-lived. At the cross, Christ would disarm principalities and powers, triumphing over them (Colossians 2:15). Their hour was temporary; Christ’s victory would be eternal.

Theological Reflection

The arrest of Jesus reveals the depravity of man, the hypocrisy of false loyalty, and the futility of violence in advancing God’s Kingdom. Yet above all, it reveals the sovereignty of God. Even betrayal, cowardice, and satanic darkness could not derail God’s redemptive plan.

Judas kissed the door of heaven and went to hell. Peter swung a sword in misguided zeal but would later preach with Spirit-given power. The soldiers came with weapons, but Christ surrendered willingly, showing that His Kingdom is not of this world.

What seemed like the triumph of darkness was, in reality, the prelude to the greatest victory in history.

2. (Luke 22:54-60) Peter denies that he knows or is associated with Jesus

“Having arrested Him, they led Him and brought Him into the high priest’s house. But Peter followed at a distance. Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, ‘This man was also with Him.’ But he denied Him, saying, ‘Woman, I do not know Him.’ And after a little while another saw him and said, ‘You also are of them.’ But Peter said, ‘Man, I am not!’ Then after about an hour had passed, another confidently affirmed, saying, ‘Surely this fellow also was with Him, for he is a Galilean.’ But Peter said, ‘Man, I do not know what you are saying!’ Immediately, while he was still speaking, the rooster crowed.” (Luke 22:54-60, NKJV)

a. They led Him and brought Him into the high priest’s house

Luke condenses the details of Jesus’ trials. Matthew 26:57-68 and John 18:12-24 reveal that Jesus was first taken to Annas, the former high priest, still influential and considered the real power behind the Sanhedrin. From there He was sent to Caiaphas, the acting high priest. Luke’s focus begins with the official morning trial (Luke 22:66), but he acknowledges this nighttime arrest and preliminary hearing.

This shows the unlawful nature of the proceedings. Jewish law forbade trials at night, yet in their eagerness to condemn Him, the leaders broke their own rules. The injustice of Christ’s trial highlights His willingness to submit silently, fulfilling Isaiah 53:7: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.”

b. But Peter followed at a distance

Peter’s actions reflect both courage and weakness. Unlike most disciples who fled, he followed to see what would happen to Jesus. Yet he followed at a distance, unwilling to fully identify himself with his Lord. Distance in discipleship always leads to danger. By following from afar, Peter set himself up for compromise.

His actions were an attempt to reconcile two irreconcilable desires: to remain loyal to Christ, and yet to remain safe among His enemies. This double-mindedness placed him on the path of denial.

c. Peter sat among them

Peter sought warmth by the fire of Christ’s enemies, sitting among the servants of those who arrested Jesus. In seeking comfort, he placed himself in a compromising environment. Separation from the fellowship of the disciples left him vulnerable. As Paul later wrote, “Do not be deceived: ‘Evil company corrupts good habits’” (1 Corinthians 15:33, NKJV).

Peter’s presence among the enemies of Jesus illustrates the danger of blending in with the world. Once we identify more with the comfort of the crowd than with the cost of discipleship, compromise is near.

d. But he denied Him

Peter’s three denials show a downward progression:

1. Denial of knowledge: “Woman, I do not know Him.” Peter first denied even knowing who Jesus was.

2. Denial of association: “Man, I am not!” He then denied belonging to Jesus’ circle of disciples.

3. Denial of identity: “Man, I do not know what you are saying!” Finally, he denied even the obvious evidence of his Galilean identity.

Matthew 26:74 adds that in his final denial Peter cursed and swore, desperately trying to distance himself from Jesus. Each denial increased in intensity, showing the slippery slope of compromise.

This fulfills Jesus’ warning in Luke 22:34: “I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me.”

e. Immediately, while he was still speaking, the rooster crowed

The crowing of the rooster punctuated Peter’s last denial with divine precision. It was a reminder that Jesus’ words never fail. Mark’s account (Mark 14:72) records that Peter remembered the Lord’s prophecy and wept bitterly. Though Peter fell, he was not abandoned. His tears would become the beginning of restoration, as Jesus would later recommission him with the words, “Feed My sheep” (John 21:17).

Theological Reflection

Peter’s denial illustrates the danger of self-confidence and the necessity of prayer. He had boldly declared his willingness to die with Christ (Luke 22:33), yet without prayer and vigilance, he fell before the questions of a servant girl.

His failure also shows the subtlety of sin’s progression. Distance from Christ led to compromise, compromise led to denial, and denial led to bitter regret. Yet Peter’s story does not end in failure. Jesus’ intercession (Luke 22:32: “But I have prayed for you, that your faith should not fail”) secured his restoration.

For believers, this passage offers both warning and hope. Warning—that pride, distance, and prayerlessness lead to failure. Hope—that even when we falter, Christ intercedes for us and restores us when we return.

3. (Luke 22:61-62) Jesus looks at Peter, and Peter remembered the word of Jesus

“And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had said to him, ‘Before the rooster crows, you will deny Me three times.’ So Peter went out and wept bitterly.” (Luke 22:61-62, NKJV)

a. And the Lord turned and looked at Peter

At the precise moment of Peter’s third denial, the rooster crowed, and Jesus turned to look directly at him. Despite the crowd, the guards, and the commotion, Jesus’ gaze found Peter. The timing was supernatural, orchestrated by God to pierce Peter’s heart. The Greek word for looked (emblepō) indicates not a casual glance but a deep, intentional look—one of interest, compassion, and concern.

This was not a look of hatred but of wounded love, a gaze that conveyed both grief and grace. Peter was instantly convicted, not only of his denial but also of the pride that had led him to boast that he would never forsake Jesus (Luke 22:33). Christ’s look did what no human rebuke could accomplish—it broke Peter’s heart.

b. Peter remembered the word of the Lord

At that moment, Peter recalled Jesus’ prophecy: “Before the rooster crows, you will deny Me three times.” Tragically, he remembered too late—after the sin was committed. Yet this memory was the beginning of his restoration. Conviction of sin often comes with pain, but it is a necessary step toward repentance.

It is striking that Peter did not remember Jesus’ words before he denied Him, though the warnings were clear. This shows the weakness of human resolve and the necessity of constant watchfulness in prayer. Nevertheless, even in Peter’s failure, Jesus’ words proved true—both the warning of denial and the promise that his faith would not ultimately fail (Luke 22:32).

c. So Peter went out and wept bitterly

Peter’s bitter weeping was the expression of true repentance. His heart was broken over his sin, but he was not left without hope. Unlike Judas, who despaired and took his own life, Peter’s grief led him back to the Lord. His tears prepared the way for restoration. Later, on the shores of Galilee, Jesus would reaffirm him three times: “Feed My sheep” (John 21:17).

This passage illustrates the difference between worldly sorrow, which leads to death, and godly sorrow, which produces repentance (2 Corinthians 7:10). Peter’s failure was real, but so was Christ’s forgiveness.

4. (Luke 22:63-65) Jesus is beaten and mocked

“Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, ‘Prophesy! Who is the one who struck You?’ And many other things they blasphemously spoke against Him.” (Luke 22:63-65, NKJV)

a. Now the men who held Jesus mocked Him and beat Him

Luke does not recount the nighttime trial in detail (Matthew 26:57-68; Mark 14:55-65), but he records the brutality that followed. Jesus was subjected to physical violence, humiliation, and mockery at the hands of the very men who were supposed to uphold justice. Their treatment of Him fulfills Isaiah 50:6: “I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.”

The striking irony is that sinful men laid hands on the One who had healed countless others with a touch. They mocked the omnipotent Creator, not realizing their very breath depended on Him.

b. Having blindfolded Him, they struck Him on the face

Blinded, Jesus was struck repeatedly, each blow intended to both humiliate and inflict pain. Matthew 26:67 and Mark 14:65 add that they spat in His face, the ultimate gesture of contempt. Their mockery was cruel: “Prophesy! Who is the one who struck You?”

This blasphemy was not born of ignorance alone but of hostility toward God. Romans 5:10 declares that mankind in its natural state is an enemy of God. Here, that enmity is vividly displayed as men strike, spit on, and mock the face of God’s perfect Son.

Spurgeon insightfully noted:

• Omnipotence was held captive and mocked.

• Goodness was struck and abused.

• Omniscience was seemingly blinded.

• The face of perfect love was beaten.

• Divine justice was defied.

c. Prophesy! Who is the one who struck You?

Their demand was mocking, yet deeply ironic. Jesus had just prophesied Peter’s denial with perfect accuracy, a prophecy that had been fulfilled only moments earlier (Luke 22:61). The very thing they ridiculed—His prophetic power—was already vindicated.

Though Jesus could have revealed the identity, life, and secrets of each man striking Him, He remained silent. He refused to call upon His divine prerogatives, choosing instead to endure as a Spirit-filled Man. He entrusted Himself to the Father, fulfilling Isaiah 53:7.

d. Many other things they blasphemously spoke against Him

Their cruelty escalated. Sin delights in adding mockery to injury, multiplying its wickedness. They treated the Son of God as though He were a plaything for their amusement.

Yet even in this, Christ was victorious. As Spurgeon noted, His persecutors could not rob Him of His love, mercy, or mission. They could not provoke Him to anger or cause Him to abandon His saving work. By enduring humiliation without retaliation, He demonstrated that love is stronger than hate.

Theological Reflection

In Peter’s denial and the soldiers’ mockery, we see both the weakness of man and the depravity of sin. Peter’s tears reveal that even the strongest believer can fall, but Christ’s intercession secures restoration. The soldiers’ cruelty reveals man’s hatred for God, yet Christ’s silence shows His submission to the Father’s will.

For believers, these verses remind us that Christ endured shame so that we could share His glory. He bore mockery in silence so that we might be vindicated in righteousness. And His look toward Peter assures us that even in our failures, His love remains steadfast, calling us to repentance and restoration.

5. (Luke 22:66) Jesus’ second trial before the Sanhedrin

“As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying.” (Luke 22:66, NKJV)

a. As soon as it was day

Jesus endured several trials during the night and morning hours leading to His crucifixion. The order is as follows:

1. Before Annas (John 18:12-14, 19-23): Annas was the former high priest and still influential, the “power behind the throne.”

2. Before Caiaphas (Matthew 26:57-68): The acting high priest gathered an unlawful nighttime session of the Sanhedrin. False witnesses were brought, and when Jesus testified that He was the Son of God, Caiaphas accused Him of blasphemy. The council condemned Him to death.

3. Beaten and mocked (Luke 22:63-65): After this verdict, He was mocked, struck, and abused.

4. Before the Sanhedrin at daybreak (Luke 22:66-71; Matthew 27:1-2): At dawn, the council reconvened in an official capacity to give the appearance of legality to what had already been decided in the night.

b. The elders, chief priests, and scribes came together

This was the full Sanhedrin council, Israel’s highest judicial and religious body. However, their gathering was not to investigate truth but to rubber-stamp the verdict already reached unlawfully during the night.

Violations of Jewish law in Jesus’ trials:

• Trials could not occur at night.

• Trials could not occur during Passover season.

• Capital trials could not conclude with a guilty verdict on the same day they began—time was required for reflection and mercy.

• Trials had to begin with evidence for innocence, not guilt.

• A minimum of two independent witnesses was required, examined separately.

• False witnesses were to be punished with the penalty sought for the accused (Deuteronomy 19:16-19).

In every respect, Jesus’ trial violated their own regulations. Barclay rightly observes, “The whole procedure was designed for mercy; and even from Luke’s summary account, it is clear that the Sanhedrin, when it tried Jesus, was far from keeping its own rules and regulations.”

6. (Luke 22:67-71) The interrogation of Jesus at His second trial before the council

“If You are the Christ, tell us.” But He said to them, “If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let Me go. Hereafter the Son of Man will sit on the right hand of the power of God.” Then they all said, “Are You then the Son of God?” So He said to them, “You rightly say that I am.” And they said, “What further testimony do we need? For we have heard it ourselves from His own mouth.” (Luke 22:67-71, NKJV)

a. If You are the Christ, tell us

The council asked whether Jesus claimed to be the Messiah. But their question was not sincere inquiry—it was a trap. They had already condemned Him at the illegal night trial. Their minds were made up; they only wanted grounds for formal condemnation.

b. If I tell you, you will by no means believe

Jesus exposed their hypocrisy. They were not seeking truth but justification for their actions. If He openly declared Himself Messiah, they would reject Him. If He questioned them in return, they would refuse to answer. They wanted only to condemn, not to understand.

This shows the hardness of unbelief. It is not lack of evidence that blinds men, but refusal of the will. Jesus had performed miracles, fulfilled prophecy, and spoken truth, yet they would not believe.

c. Hereafter the Son of Man will sit on the right hand of the power of God

Jesus declared His future exaltation. Though standing as a prisoner before their tribunal, He announced that the roles would soon be reversed. They sat in judgment on Him, but He would one day sit in judgment on them as the Son of Man (Daniel 7:13-14).

• “Power” was a Jewish reverential expression for God’s name, to avoid pronouncing it directly. Ironically, the very attempt to avoid blasphemy became part of their charge of blasphemy against Him.

• Spurgeon vividly described this reversal: “Hereafter! Oh, when that hereafter comes, how overwhelming it will be to Jesus’ foes! There sits your victim upon the clouds of heaven. Say now that He blasphemes, and condemn Him again if you dare!”

This was a direct claim to deity and messianic authority.

d. Are You then the Son of God?

They pressed Him for a direct answer. To claim Messiahship in a political sense was one thing, but to claim Sonship to God was another. They wanted words from His own mouth to justify their verdict.

e. You rightly say that I am

Jesus affirmed the truth without compromise. His answer was clear: He was the Son of God. He did not evade their question, though He knew it would lead to His death. His declaration here sealed His condemnation before men but ensured salvation for all who would believe.

f. What further testimony do we need?

The council abandoned all pretense of justice. Having failed to secure consistent witness testimony (Matthew 26:59-60), they condemned Jesus on the basis of His own words. In their blindness, they rejected the true Christ, the very fulfillment of their Scriptures.

Theological Reflection

The Sanhedrin’s trial of Jesus demonstrates both the corruption of man’s justice and the majesty of Christ’s truth. In the face of lies, He spoke truth. In the face of injustice, He stood silently resolved. Though condemned as a blasphemer, He was in fact the eternal Son of God, seated at the right hand of the Father.

Their “hour” was short, but His kingdom is everlasting. What seemed like their victory was the very path by which God would accomplish redemption.