Bullet Point Bible

Judas Agrees to Betray Jesus

¹ Now the Feast of Unleavened Bread, which is called the Passover, was approaching.² The chief priests and the experts in the law were trying to find some way to execute Jesus, for they were afraid of the people.³ Then Satan entered Judas, the one called Iscariot, who was one of the twelve.⁴ He went away and discussed with the chief priests and officers of the temple guard how he might betray Jesus, handing him over to them.⁵ They were delighted and arranged to give him money.⁶ So Judas agreed and began looking for an opportunity to betray Jesus when no crowd was present.

The setting is the Passover, a time of great religious significance and nationalistic fervor in Jerusalem, heightening tensions around Jesus.
The religious leaders (chief priests, experts in the law) actively sought Jesus' death but feared public backlash due to his popularity (Luke 22:2).
Luke explicitly mentions Satan's direct influence on Judas Iscariot (Luke 22:3), highlighting the spiritual dimension of the conflict.
Judas, one of the chosen twelve apostles, initiated the betrayal discussion with the authorities (Luke 22:4).
The authorities included both religious leaders (chief priests) and security forces (officers of the temple guard).
Financial gain was a motivating factor for Judas, as the leaders arranged payment (Luke 22:5).
The plan involved betraying Jesus secretly, away from the crowds, to avoid a riot (Luke 22:6).
This section sets the stage for the passion narrative, showing the convergence of human opposition and satanic influence against Jesus.
The betrayal by an insider underscores the tragic nature of the events.

Preparing the Passover Meal

⁷ Then the day for the feast of Unleavened Bread came, on which the Passover lamb had to be sacrificed.⁸ Jesus sent Peter and John, saying, "Go and prepare the Passover for us to eat." ⁹ They said to him, "Where do you want us to prepare it?"¹⁰ He said to them, "Listen, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters, ¹¹ and tell the owner of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with my disciples?"'' ¹² Then he will show you a large furnished room upstairs. Make preparations there." ¹³ So they went and found things just as he had told them, and they prepared the Passover.

The specific timing ("the day... on which the Passover lamb had to be sacrificed") emphasizes the connection between Jesus' impending death and the Passover sacrifice.
Jesus takes the initiative in preparing for the meal, demonstrating his control over the unfolding events.
He sends Peter and John, two key disciples, on this important preparatory mission (Luke 22:8).
Jesus provides specific, seemingly prophetic instructions for finding the location (Luke 22:10-12).
The sign of a man carrying a water jar was unusual, as women typically performed this task, making him easy to identify.
Jesus refers to himself as "The Teacher," a common title reflecting his authority (Luke 22:11).
The request for a "guest room" indicates a pre-arranged or divinely prepared space suitable for the group.
The "large furnished room upstairs" suggests a significant space, ready for their use.
The disciples' obedience and the precise fulfillment of Jesus' instructions underscore his foreknowledge and authority (Luke 22:13).
This preparation highlights the importance Jesus placed on this final meal with his disciples before his suffering.

The Last Supper Instituted

¹⁴ Now when the hour came, Jesus took his place at the table and the apostles joined him.¹⁵ And he said to them, "I have earnestly desired to eat this Passover with you before I suffer. ¹⁶ For I tell you, I will not eat it again until it is fulfilled in the kingdom of God." ¹⁷ Then he took a cup, and after giving thanks he said, "Take this and divide it among yourselves. ¹⁸ For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes." ¹⁹ Then he took bread, and after giving thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." ²⁰ And in the same way he took the cup after they had eaten, saying, "This cup that is poured out for you is the new covenant in my blood.

"When the hour came" signifies a pivotal, predetermined moment in God's plan (Luke 22:14).
Jesus expresses deep longing to share this specific Passover meal, knowing it precedes his suffering (Luke 22:15).
He connects the Passover meal to its ultimate fulfillment in the future Kingdom of God (Luke 22:16, 18).
Luke's account mentions two cups (Luke 22:17, 20), possibly framing the meal or representing different aspects of the Passover tradition being reinterpreted.
Jesus institutes the Lord's Supper, giving new meaning to the bread and wine.
The bread represents his body, `"{{given for you}}"` (Luke 22:19), signifying his sacrificial death.
The command `"{{Do this in remembrance of me}}"` establishes the ongoing practice of communion (Luke 22:19).
The cup after the meal represents the `"{{new covenant in my blood}}"` (Luke 22:20), referencing Jeremiah 31:31-34 and indicating that his death establishes a new relationship between God and humanity.
His blood is `"{{poured out for you}}"` emphasizing the atoning nature of his sacrifice.
This meal transforms the Passover remembrance of redemption from Egypt into a remembrance of Jesus' redemptive work.

Discourse on Betrayal and Greatness

²¹ "But look, the hand of the one who betrays me is with me on the table. ²² For the Son of Man is to go just as it has been determined, but woe to that man by whom he is betrayed!" ²³ So they began to question one another as to which of them it could possibly be who would do this.²⁴ A dispute also started among them over which of them was to be regarded as the greatest.²⁵ So Jesus said to them, "The kings of the Gentiles lord it over them, and those in authority over them are called 'benefactors.' ²⁶ Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves. ²⁷ For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves. ²⁸ "You are the ones who have remained with me in my trials. ²⁹ Thus I grant to you a kingdom, just as my Father granted to me, ³⁰ that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.

Jesus starkly contrasts the intimacy of the meal with the presence of his betrayer (Luke 22:21).
He affirms both divine sovereignty (`{{just as it has been determined}}`) and human responsibility (`{{woe to that man}}`) regarding his betrayal (Luke 22:22).
The disciples react with confusion and suspicion amongst themselves (Luke 22:23).
Incredibly, even after the betrayal announcement and institution of the Supper, the disciples argue about their own status (Luke 22:24).
Jesus contrasts worldly leadership (domination, seeking titles like 'benefactors') with kingdom leadership (humility, service) (Luke 22:25-26).
True greatness in the kingdom is defined by service, modeled by Jesus himself: `"{{I am among you as one who serves}}"` (Luke 22:27).
Jesus acknowledges the faithfulness of the disciples (excluding Judas) who have stayed with him through difficulties (`{{my trials}}`) (Luke 22:28).
He promises them a share in his kingdom authority, including positions of honor (`{{eat and drink at my table}}`) and judgment (`{{sit on thrones judging the twelve tribes of Israel}}`) (Luke 22:29-30).
This passage reveals the tension between God's plan, human failure, and the radical counter-cultural values of Jesus' kingdom.

Peter's Denial Foretold and Coming Hardship

³¹ "Simon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat, ³² but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers." ³³ But Peter said to him, "Lord, I am ready to go with you both to prison and to death!"³⁴ Jesus replied, "I tell you, Peter, the rooster will not crow today until you have denied three times that you know me." ³⁵ Then Jesus said to them, "When I sent you out with no money bag, or traveler's bag, or sandals, you didn't lack anything, did you?" They replied, Nothing.³⁶ He said to them, "But now, the one who has a money bag must take it, and likewise a traveler's bag too. And the one who has no sword must sell his cloak and buy one. ³⁷ For I tell you that this scripture must be fulfilled in me, ' And he was counted with the transgressors .' For what is written about me is being fulfilled." ³⁸ So they said, "Look, Lord, here are two swords." Then he told them, "It is enough."

Jesus warns Simon Peter (addressing him twice for emphasis) of an imminent spiritual attack orchestrated by Satan, aimed at all the disciples (`{{to sift you like wheat}}`) (Luke 22:31).
Jesus reveals his intercessory prayer specifically for Peter, anticipating his failure but also his restoration and future role (`{{When you have turned back, strengthen your brothers}}`) (Luke 22:32).
Peter expresses bold, yet ultimately misplaced, confidence in his own loyalty (Luke 22:33).
Jesus predicts Peter's denial with specific details: three times before the rooster crows that very night (Luke 22:34).
Jesus contrasts their previous mission experiences (where God provided supernaturally) with the coming reality of increased hostility and need for practical preparation (money bag, traveler's bag, sword) (Luke 22:35-36).
The instruction about the "sword" (Luke 22:36) is debated; it likely signifies readiness for danger and self-defense in a hostile world, rather than offensive violence.
Jesus connects this shift to the fulfillment of prophecy (Isaiah 53:12), indicating his impending treatment as a criminal (`{{And he was counted with the transgressors}}`) (Luke 22:37).
The disciples misunderstand, producing two literal swords. Jesus' reply, `"{{It is enough}}"` (Luke 22:38), likely signifies an end to the discussion, not approval or that two swords were sufficient.

Prayer and Agony on the Mount of Olives

³⁹ Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him.⁴⁰ When he came to the place, he said to them, "Pray that you will not fall into temptation." ⁴¹ He went away from them about a stone's throw, knelt down, and prayed,⁴² "Father, if you are willing, take this cup away from me. Yet not my will but yours be done." [ ⁴³ Then an angel from heaven appeared to him and strengthened him.⁴⁴ And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.]⁴⁵ When he got up from prayer, he came to the disciples and found them sleeping, exhausted from grief.⁴⁶ So he said to them, "Why are you sleeping? Get up and pray that you will not fall into temptation!"

Jesus retreats to his usual place of prayer, the Mount of Olives, demonstrating his reliance on communion with the Father (Luke 22:39).
He instructs his disciples to pray against falling into temptation, highlighting the spiritual danger they faced (Luke 22:40).
Jesus prays with intense emotion, kneeling in submission (Luke 22:41).
His prayer reveals his deep human anguish and desire to avoid the suffering (`{{take this cup away}}`), yet ultimate commitment to the Father's will (`{{Yet not my will but yours be done}}`) (Luke 22:42).
The "cup" symbolizes the suffering and divine judgment he was about to endure.
Verses 43-44, though textually debated (bracketed in NET), depict divine strengthening by an angel and the physical manifestation of Jesus' agony (sweat like blood - hematidrosis), emphasizing the reality of his struggle.
In stark contrast to Jesus' prayerful struggle, the disciples succumb to sleep, overwhelmed by grief and exhaustion (Luke 22:45).
Jesus rebukes them gently and repeats his instruction to pray, linking prayerlessness with vulnerability to temptation (Luke 22:46).
This scene powerfully portrays Jesus' humanity, his submission to God, and the disciples' weakness.

Betrayal and Arrest in the Garden

⁴⁷ While he was still speaking, suddenly a crowd appeared, and the man named Judas, one of the twelve, was leading them. He walked up to Jesus to kiss him.⁴⁸ But Jesus said to him, "Judas, would you betray the Son of Man with a kiss?" ⁴⁹ When those who were around him saw what was about to happen, they said, "Lord, should we use our swords?"⁵⁰ Then one of them struck the high priest's slave, cutting off his right ear.⁵¹ But Jesus said, "Enough of this!" And he touched the man's ear and healed him.⁵² Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, "Have you come out with swords and clubs like you would against an outlaw? ⁵³ Day after day when I was with you in the temple courts, you did not arrest me. But this is your hour, and that of the power of darkness!"

The arrest occurs immediately after Jesus' prayer, highlighting the swift transition to suffering (Luke 22:47).
Judas, identified as "one of the twelve," leads the arresting party, using a kiss—a sign of friendship—as the signal for betrayal.
Jesus' question to Judas (`{{Judas, would you betray the Son of Man with a kiss?}}`) underscores the deep personal treachery involved (Luke 22:48).
The disciples react impulsively, asking about using swords and one acting violently (Luke 22:49-50). Luke doesn't name the disciple (John 18:10 identifies him as Peter).
Jesus immediately stops the violence (`{{Enough of this!}}`) and performs a miracle of healing on the injured slave, demonstrating compassion even towards his captors (Luke 22:51).
Jesus confronts the leaders in the arresting party (priests, officers, elders), questioning their cowardly tactics of coming at night with weapons as if he were a dangerous criminal (Luke 22:52).
He points out their hypocrisy, as they could have arrested him openly in the temple but chose secrecy (Luke 22:53).
Jesus acknowledges the divine allowance of this moment: `"{{But this is your hour, and that of the power of darkness!}}"` (Luke 22:53), indicating both human culpability and the spiritual forces at play.

Peter's Denials and Jesus Before the Council

⁵⁴ Then they arrested Jesus, led him away, and brought him into the high priest's house. But Peter was following at a distance.⁵⁵ When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.⁵⁶ Then a slave girl, seeing him as he sat in the firelight, stared at him and said, "This man was with him too!"⁵⁷ But Peter denied it: "Woman, I don't know him!"⁵⁸ Then a little later someone else saw him and said, "You are one of them too." But Peter said, "Man, I am not!"⁵⁹ And after about an hour still another insisted, "Certainly this man was with him, because he too is a Galilean."⁶⁰ But Peter said, "Man, I don't know what you're talking about!" At that moment, while he was still speaking, a rooster crowed.⁶¹ Then the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, how he had said to him, "Before a rooster crows today, you will deny me three times."⁶² And he went outside and wept bitterly.⁶³ Now the men who were holding Jesus under guard began to mock him and beat him.⁶⁴ They blindfolded him and asked him repeatedly, "Prophesy! Who hit you?"⁶⁵ They also said many other things against him, reviling him.⁶⁶ When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. Then they led Jesus away to their council⁶⁷ and said, "If you are the Christ, tell us." But he said to them, If I tell you, you will not believe,⁶⁸ and if I ask you, you will not answer. ⁶⁹ But from now on the Son of Man will be seated at the right hand of the power of God." ⁷⁰ So they all said, "Are you the Son of God, then?" He answered them, You say that I am.⁷¹ Then they said, "Why do we need further testimony? We have heard it ourselves from his own lips!"

Peter follows Jesus after the arrest, but "at a distance," indicating conflicting loyalty and fear (Luke 22:54).
Peter places himself in a compromising situation, sitting among the high priest's servants and guards around a fire (Luke 22:55).
Luke records three specific denials by Peter, prompted by different individuals and increasing in intensity (Luke 22:56-60). Peter's Galilean accent gives him away (Luke 22:59).
The rooster crows immediately after the third denial, precisely fulfilling Jesus' prediction (Luke 22:60).
A powerful, silent moment occurs as Jesus turns and looks directly at Peter, triggering Peter's memory and deep remorse (Luke 22:61-62).
While Peter deals with his failure, Jesus endures mockery, beatings, and blindfolded taunts from his guards, challenging his prophetic identity (Luke 22:63-65).
At daybreak, the Sanhedrin (the Jewish ruling council) formally convenes to interrogate Jesus (Luke 22:66).
They demand Jesus declare if he is the Christ (Messiah) (Luke 22:67).
Jesus points out their predetermined unbelief but affirms his identity and future exaltation using the title "Son of Man" and alluding to Psalm 110:1 and Daniel 7:13-14 (`{{seated at the right hand of the power of God}}`) (Luke 22:67-69).
The council interprets his claim as equating himself with the "Son of God," a title implying divinity (Luke 22:70).
Jesus affirms their statement (`{{You say that I am}}`), which they take as a blasphemous confession, sufficient grounds for condemnation (Luke 22:70-71).

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