Learn Luke 22: What It Means and Why It Matters

Chapter Summary: The Point

As the Passover approaches, Luke 22 shows Jesus moving willingly toward suffering while his enemies plot and his disciples falter. The chief priests and scribes seek his death, and Judas Iscariot agrees to betray him for money. Jesus sends Peter and John to prepare the Passover, then shares the meal with the twelve apostles and gives bread and cup as signs of his body and blood. He teaches that his death establishes the new covenant and that his disciples must become servants rather than rulers like the nations. Peter promises loyalty, but Jesus foretells his threefold denial and prays that his faith will not fail. On the Mount of Olives, Jesus submits to the Father in prayer while the disciples sleep from grief. Judas leads the arresting crowd, Jesus heals the wounded servant, Peter denies him, and the men holding Jesus mock and beat him. At daybreak, the council questions him, and Jesus identifies himself as the Son of Man who will be seated at God’s right hand and as the Son of God.

Outline: The Structure of Luke 22

• Verses 1-2: The leaders seek a way to put Jesus to death.
• Verses 3-6: Judas agrees to betray Jesus.
• Verses 7-13: Peter and John prepare the Passover.
• Verses 14-20: Jesus shares the Passover and institutes the new covenant meal.
• Verses 21-23: Jesus announces the betrayer at the table.
• Verses 24-30: Jesus teaches greatness through service and promises kingdom fellowship.
• Verses 31-34: Jesus foretells Peter’s denial and future restoration.
• Verses 35-38: Jesus prepares the disciples for a changed situation.
• Verses 39-46: Jesus prays on the Mount of Olives.
• Verses 47-53: Judas betrays Jesus, and Jesus is arrested.
• Verses 54-62: Peter denies Jesus three times.
• Verses 63-65: Jesus is mocked and beaten.
• Verses 66-71: Jesus testifies before the council.

Context: The Setting

Literary Flow and Genre: Luke writes ordered Gospel narrative for Theophilus and for readers who need certainty about Jesus. Luke 22 belongs within Jesus’ Passion and Resurrection, Luke 22:1–24:53, after Jesus’ public teaching in Jerusalem and before the crucifixion in Luke 23. The genre is Gospel passion narrative, so readers should follow sequence, fulfilled Scripture, irony, repeated warnings, and the contrast between Jesus’ obedience and human failure. Luke emphasizes divine necessity, prayer, table fellowship, Satanic opposition, the Kingdom, and Jesus’ identity as Christ, Son of Man, and Son of God.

History and Culture: Passover remembered God’s deliverance of Israel from Egypt, and unleavened bread belonged to that festival setting. The chief priests, scribes, temple captains, elders, and council represent Jerusalem’s religious leadership, though Luke also stresses that they fear the people. A furnished upper room would provide space for Jesus and the apostles to share the meal. The Mount of Olives was a known place where Jesus went, making Judas’ betrayal practical. The courtyard fire, servant girl, and Galilean identification give concrete settings for Peter’s denial, while the daybreak council scene begins the formal movement toward Jesus’ death.

Luke 22 Commentary: The Walkthrough

Verses 1–2: The Leaders Plot

The feast of unleavened bread, called the Passover, is approaching. Luke places the plot against Jesus inside the Passover setting, where Israel remembers deliverance through sacrificial blood. The timing matters because Jesus’ death will fulfill the saving meaning toward which Passover points.

The chief priests and scribes seek how they might put him to death. They fear the people, so their problem is public opportunity. Their opposition is deliberate and cautious. Religious authority can act from fear rather than truth. Luke prepares the reader to see that Jesus will die through human evil and divine purpose together.

Verses 3–6: Judas Agrees

Satan enters Judas, also called Iscariot, who is counted with the Twelve. The betrayal comes from inside the apostolic circle. Luke does not treat Judas as an outsider who never had access to Jesus’ words, meals, and ministry.

Judas goes to the chief priests and captains to discuss how he might deliver Jesus to them. They are glad and agree to give him money. Judas consents and seeks an opportunity away from the multitude. The leaders fear the crowd, and Judas solves their problem. Satan works through willing human sin. Judas remains responsible, and the darkness operates through his greed, consent, and secrecy.

Verses 7–8: Passover Preparation

The day of unleavened bread comes, “on which the Passover must be sacrificed.” The word “must” marks obligation within the feast, and it also fits Luke’s larger theme of divine necessity. Jesus’ suffering unfolds under God’s appointed plan.

Jesus sends Peter and John to prepare the Passover. Luke names them because they stand near the center of the chapter. Peter will soon promise loyalty and deny Jesus. John will later be one of the apostolic witnesses. The meal is prepared by disciples who need the grace it signifies. Jesus leads them into a feast whose meaning will be filled by his own body and blood.

Verses 9–13: The Upper Room

Peter and John ask where Jesus wants the meal prepared. Jesus gives specific instructions. A man carrying a pitcher of water will meet them in the city, and they must follow him into the house he enters. The unusual sign is clear enough to guide them and restrained enough to protect the location until the appointed hour.

The master of the house will show a large furnished upper room. The disciples find things just as Jesus told them. Luke presents Jesus as fully aware and sovereign in the midst of betrayal. Nothing in the chapter catches him unprepared. The Passover is prepared because Jesus governs the timing of his own suffering.

Verses 14–16: Desire before Suffering

When the hour comes, Jesus reclines with the twelve apostles. The meal begins with Jesus’ stated desire, because he says, “I have earnestly desired to eat this Passover with you before I suffer.” His suffering is near, and he chooses table fellowship with the apostles.

Jesus says he will no longer eat of it until it is fulfilled in God’s Kingdom. Passover looks backward to Exodus and forward to fulfillment. In Jesus, deliverance reaches its appointed center. The meal becomes a bridge from old covenant memory to Kingdom fulfillment. Jesus speaks as the host, the sufferer, and the one who brings the feast to completion.

Verses 17–20: Bread, Cup, and Covenant

Jesus takes a cup, gives thanks, and tells them to share it. He says he will not drink from the fruit of the vine until God’s Kingdom comes. Then he takes bread, gives thanks, breaks it, and gives it to them. Thanksgiving stands beside suffering, showing that Jesus receives the Father’s will with obedience.

His words over the bread and cup define the meal: “This is my body which is given for you. Do this in memory of me.” The cup after supper is “the new covenant in my blood, which is poured out for you.” The new covenant recalls Jeremiah 31, where God promises forgiveness and inward renewal. Jesus’ death establishes covenant mercy. The meal remembers him because salvation centers on his self-giving.

Verses 21–23: The Betrayer at the Table

Jesus announces that the betrayer’s hand is with him on the table. The betrayal violates fellowship at the deepest level. Shared bread and shared space make Judas’ treachery more severe.

Jesus says the Son of Man goes “as it has been determined,” and also pronounces woe on the betrayer. Divine determination does not cancel human guilt. Judas does what he desires and is judged for it. The apostles begin questioning which of them would do this. The table contains grace, warning, and exposure. Proximity to holy things cannot replace a faithful heart.

Verses 24–27: Greatness and Service

A dispute arises about which of them is considered greatest. The timing is serious. Jesus has just spoken of his body given, his blood poured out, and betrayal at the table. The apostles still think in terms of rank.

Jesus compares Gentile rulers who lord authority over others and are called benefactors. In that world, powerful patrons often claimed honor by presenting themselves as public helpers. Jesus commands a different pattern among his disciples: the greater must become like the younger, and the leader like the one who serves. He says, “But I am among you as one who serves.” The Lord defines leadership by his own lowly service.

Verses 28–30: Kingdom Promise

Jesus acknowledges that the apostles have continued with him in his trials. He corrects their ambition without erasing their future hope. Their failures are real, but his promise remains gracious.

He confers on them a Kingdom as the Father conferred one on him. They will eat and drink at his table in his Kingdom and sit on thrones judging the twelve tribes of Israel. The promise connects apostolic witness, future fellowship, and restored order among God’s people. Servant leadership leads to Kingdom honor by Christ’s gift. The throne comes through the table, the trial, and the cross-shaped path.

Verses 31–32: Simon Sifted

Jesus turns to Simon Peter with repeated address: “Simon, Simon.” He says Satan asked to have all of them, to sift them as wheat. The threat is wider than Peter, because the “you” in the request includes the disciples. Peter receives personal warning because his denial will be public and painful.

Jesus says, “but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.” Peter will fall, yet Jesus’ intercession preserves him from final ruin. Restoration becomes responsibility. A humbled Peter will later strengthen others who are weak.

Verses 33–34: Peter’s Confidence

Peter says he is ready to go with Jesus to prison and death. His words are sincere and self-confident. He loves Jesus, yet he does not know the depth of his weakness.

Jesus answers with precise knowledge. Before the rooster crows that day, Peter will deny knowing him three times. The warning is direct. Peter’s courage will collapse under pressure in the courtyard. Jesus knows the failure before it happens and still prays for him. Grace is already at work before repentance begins.

Verses 35–38: Purse, Bag, and Sword

Jesus reminds them of the earlier mission when they lacked nothing without purse, bag, or sandals. They answer, “Nothing.” Past provision teaches trust, but the situation is changing as Jesus moves into arrest and rejection.

He tells them to take a purse and bag, and even to buy a sword if necessary. Then he quotes Isaiah 53:12: “He was counted with transgressors.” The sword saying is debated, yet verse 38 shows the disciples take it too literally when they point to two swords. Jesus answers, “That is enough.” The main point is preparedness for hostility under fulfilled Scripture. Jesus will be treated as a criminal, and his followers must face danger without triumphal illusions.

Verses 39–40: The Mount of Olives

Jesus goes to the Mount of Olives as his custom was, and the disciples follow. The place is familiar, which makes Judas’ later arrival possible. Jesus is not hiding from the Father’s appointed path.

At the place, Jesus commands them to pray so they do not enter into temptation. The command echoes the danger already named in Satan’s sifting. Prayer is the appointed response to spiritual danger. The disciples need dependence before pressure comes. Their failure to pray will soon match their failure to stand.

Verses 41–42: The Prayer of Submission

Jesus withdraws about a stone’s throw, kneels, and prays. Luke gives the distance in ordinary terms, close enough for the disciples to know the moment and far enough for Jesus’ solitary prayer. Kneeling expresses humility before the Father.

Jesus says, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” The cup points to the suffering appointed for him. Jesus does not seek suffering as an end in itself. He submits to the Father’s saving will. His obedience is personal, conscious, and costly. The Son’s will is perfectly yielded to the Father.

Verses 43–44: Strengthened in Agony

An angel from heaven appears and strengthens him. The Father supplies help without removing the cup. Jesus receives strength for obedience, not escape from the mission.

Being in agony, he prays more earnestly, and his sweat becomes like great drops of blood falling to the ground. Luke emphasizes the intensity of Jesus’ suffering before the arrest. The language shows real anguish. The incarnate Son enters suffering with full human distress and full obedience. His prayer becomes more earnest as the trial deepens.

Verses 45–46: Sleeping from Grief

Jesus rises from prayer and finds the disciples sleeping because of grief. Luke names grief as the reason, giving a sympathetic but serious explanation. Sorrow has exhausted them, yet sleep has left them unready.

Jesus asks why they sleep and repeats the command to rise and pray. The danger remains temptation. The disciples need strength from God, not confidence in themselves. Grief must be brought into prayer. Untended sorrow can weaken obedience when pressure arrives.

Verses 47–48: The Kiss of Betrayal

While Jesus is still speaking, a crowd appears. Judas, one of the Twelve, leads them. Luke repeats Judas’ place among the Twelve to underline the betrayal’s severity.

Judas comes near to kiss Jesus. A kiss normally signals respect, affection, or greeting. Here it becomes the sign of delivery to enemies. Jesus asks, “Judas, do you betray the Son of Man with a kiss?” The title Son of Man keeps the event inside God’s appointed path. The sign of friendship becomes an act of treachery. Jesus names the deed plainly.

Verses 49–51: Sword and Healing

Those around Jesus ask whether they should strike with the sword. One strikes the servant of the high priest and cuts off his right ear. The disciples act in the wrong spirit for the hour. They still misunderstand how Jesus’ Kingdom advances.

Jesus answers, “Let me at least do this,” and heals the servant’s ear. Even during his arrest, he restores an enemy’s servant. The healing also rejects violent defense of his mission. Jesus submits to arrest while showing mercy. His power remains active, and his path remains obedient suffering.

Verses 52–53: The Hour of Darkness

Jesus addresses the chief priests, temple captains, and elders. He asks why they come with swords and clubs as against a robber. Their force exposes their fear and false framing. Jesus had been with them daily in the temple, and they did not seize him there.

He says, “But this is your hour, and the power of darkness.” The arrest is real wickedness, and it occurs within a limited permitted hour. Darkness has power here, but it does not have final authority. Jesus interprets his arrest before his enemies can define it. Their secrecy confirms their guilt.

Verses 54–57: Peter’s First Denial

They seize Jesus and bring him into the high priest’s house. Peter follows from a distance. Distance becomes the outward sign of inward danger. He remains near enough to watch and far enough to avoid clear identification.

A fire is kindled in the courtyard, and Peter sits among them. A servant girl sees him in the light and says he was with Jesus. Peter answers, “Woman, I don’t know him.” The first denial rejects relationship. Peter fails exactly where Jesus warned him. Fear turns the loyal disciple into a denier.

Verses 58–60: The Second and Third Denials

After a little while, someone else identifies Peter as one of them. He answers, “Man, I am not!” The second denial rejects belonging. Peter distances himself from the disciples as well as from Jesus.

About one hour later, another confidently says Peter was with Jesus because he is a Galilean. Peter answers, “Man, I don’t know what you are talking about!” Immediately, while he is speaking, a rooster crows. The timing matches Jesus’ word exactly. The Lord’s warning proves true down to the moment. Peter’s self-knowledge fails, but Jesus’ knowledge does not.

Verses 61–62: The Look and the Tears

The Lord turns and looks at Peter. Luke uses “the Lord” at the moment of Peter’s collapse, reminding readers that Jesus remains sovereign even while under arrest. The look brings Peter’s memory back.

Peter remembers the word Jesus spoke: before the rooster crowed, he would deny him three times. He goes out and weeps bitterly. The tears show grief and awakening. Jesus’ word exposes sin and begins restoration. Peter’s failure is severe, but Jesus has already prayed that his faith will not fail.

Verses 63–65: Mocked and Beaten

The men holding Jesus mock him and beat him. They blindfold him, strike his face, and demand that he prophesy who struck him. Their mockery targets his prophetic identity. They treat the true prophet as a fraud.

They speak many other insults against him. Luke does not multiply details beyond what is needed. Jesus endures verbal and physical abuse before formal questioning resumes. The righteous sufferer is shamed by the unjust. The scene fulfills the pattern of rejected prophets and points toward the suffering servant.

Verses 66–68: The Council Questions Jesus

At daybreak, the assembly gathers, including elders, chief priests, and scribes. They lead Jesus into their council and ask whether he is the Christ. The timing moves from night arrest to formal daybreak proceedings.

Jesus says that if he tells them, they will not believe, and if he asks, they will not answer or release him. His answer exposes the council’s settled resistance. They do not seek truth from him. They seek grounds for condemnation. Judicial form cannot hide unbelief. Jesus speaks with authority even as a prisoner.

Verses 69–71: Son of Man and Son of God

Jesus declares, “From now on, the Son of Man will be seated at the right hand of the power of God.” He joins Daniel 7’s Son of Man with Psalm 110’s enthroned Lord. The council sees the claim clearly.

They ask, “Are you then the Son of God?” Jesus answers, “You say it, because I am.” His reply affirms the truth in their question while placing responsibility on their words. They conclude that no more witness is needed because they have heard from his own mouth. Jesus is condemned for the truth of his identity. Luke ends the chapter with the rejected Messiah testifying before the leaders who will hand him over.

Timeline: The Dates

• The feast of unleavened bread was approaching: The chief priests and scribes seek how to put Jesus to death (Luke 22:1-2).
• The day of unleavened bread came: Peter and John are sent to prepare the Passover (Luke 22:7-8).
• When the hour had come: Jesus sits down with the twelve apostles for the meal (Luke 22:14).
• Before I suffer: Jesus identifies the Passover meal as taking place before his suffering (Luke 22:15).
• Today: Jesus tells Peter that the rooster will not crow before Peter denies him three times (Luke 22:34).
• About a stone’s throw: Jesus withdraws from the disciples to pray on the Mount of Olives (Luke 22:41).
• After a little while: Peter gives his second denial (Luke 22:58).
• After about one hour passed: Peter gives his third denial, and the rooster crows (Luke 22:59-60).
• As soon as it was day: The council gathers and questions Jesus (Luke 22:66).

Application: The Practice

Personal Faith and Discipleship

1. Receive the covenant meal | Jesus gives bread and cup as signs of his body given and blood poured out. Faith receives salvation through Christ’s self-giving and remembers him with gratitude and obedience. References: Luke 22:14-20.
2. Pray before temptation | Jesus tells the disciples to pray so they do not enter into temptation, then he himself prays in submission to the Father. Faithfulness in that setting meant watchful dependence, and Christian discipleship now must bring fear, grief, and weakness into prayer. References: Luke 22:39-46.
3. Reject self-confidence | Peter says he is ready for prison and death, yet he denies Jesus three times before the rooster crows. The chapter exposes the false confidence that love for Jesus makes prayer and watchfulness unnecessary. References: Luke 22:31-34, 54-62.
4. Turn after failure | Jesus prays that Peter’s faith will not fail and tells him to strengthen his brothers after turning again. Bitter tears should lead to repentance, restored faith, and renewed service under Christ’s mercy. References: Luke 22:31-32, 61-62.

Church and Community

1. Lead by serving | Jesus corrects the apostles’ dispute about greatness by placing leadership under service. The church honors Christ when authority protects, feeds, and serves rather than seeks rank. References: Luke 22:24-27.
2. Guard the table seriously | Betrayal is present at the table where Jesus gives the covenant meal. A faithful church receives the Supper with reverence, repentance, and trust in Christ’s given body and poured-out blood. References: Luke 22:19-23.
3. Restore the wounded | Jesus heals the servant’s ear during his arrest. His mercy teaches the church to reject reckless zeal and to repair harm where sinful reactions have wounded others. References: Luke 22:49-51.
4. Strengthen weak believers | Jesus tells Peter that after he turns again, he must establish his brothers. Christian community should make restored sinners useful in humble service rather than treating failure as the final word. References: Luke 22:31-32.

Leadership and Teaching

1. Teach divine purpose clearly | Jesus says the Son of Man goes as it has been determined, while also pronouncing woe on the betrayer. Leaders should teach God’s sovereignty and human responsibility together, as the passage does. References: Luke 22:21-23.
2. Prepare people for pressure | Jesus warns the disciples that the situation is changing and that Scripture about him must be fulfilled. Teachers should help believers expect hostility without fear and obey Christ without violence. References: Luke 22:35-38, 52-53.
3. Center suffering on obedience | Jesus’ prayer shows the Son submitting his will to the Father. Teaching the passion should highlight his willing obedience, not only the injustice done to him. References: Luke 22:41-44.
4. Proclaim his identity | Jesus testifies as the Son of Man seated at God’s right hand and as the Son of God. Christian preaching must keep the rejected, suffering Jesus joined to his divine authority and coming exaltation. References: Luke 22:66-71.

Interpretive Options: The Differences

How should Christians understand the bread and cup?

• Broad consensus: Christians agree that Jesus gives the meal as a commanded remembrance of his body given and blood poured out. The meal is centered on his sacrificial death and the new covenant. All faithful views treat the Supper as a holy act of worship, not an ordinary meal.
• Catholic: Catholic teaching understands the bread and wine to become the true body and blood of Christ while the outward appearances remain. The Supper is closely tied to the church’s sacramental life and the once-for-all sacrifice of Christ made present sacramentally.
• Eastern Orthodox: Orthodox churches confess the real participation in Christ’s body and blood as a holy mystery. They emphasize communion with the risen Christ, thanksgiving, and the life of the Kingdom.
• Reformed, Lutheran, Baptist, and broader Protestant: Protestants differ among themselves. Lutherans confess Christ’s real presence in the Supper, Reformed Christians stress true spiritual feeding by faith, and Baptists usually emphasize memorial obedience and proclamation of Christ’s death.

Why does Jesus tell them to buy a sword?

• Broad consensus: The sword saying prepares the disciples for danger and rejection as Jesus is counted with transgressors. Verse 38 and the arrest scene show that Jesus is not commissioning violent defense of his Kingdom. He rebukes the misuse of the sword by healing the wounded servant.
• Many Protestant interpreters: Many read the statement as figurative or semi-figurative language for readiness under hostility. The disciples misunderstand by presenting two literal swords, and Jesus stops the discussion.
• Some Christian interpreters: Others allow that Jesus spoke of ordinary travel danger while still forbidding violent resistance to his arrest. The larger passage controls the application because Jesus submits to suffering and heals the injured enemy.

How should Peter’s denial and restoration be interpreted?

• Broad consensus: Peter truly sins by denying Jesus, and Jesus’ intercession preserves him from final apostasy. His bitter weeping signals repentance, and his later role will be to strengthen the brothers.
• Reformed and Lutheran: These traditions often emphasize Christ’s preserving grace. Peter’s faith does not survive because of Peter’s resolve, but because Jesus prays for him.
• Wesleyan/Arminian and Holiness: These interpreters often stress the danger of self-confidence and the need for watchful prayer. Peter’s fall gives a sober warning, while his restoration displays mercy that calls for renewed obedience.

How does Jesus’ council testimony identify him?

• Broad consensus: Jesus identifies himself as the exalted Son of Man and affirms the truth of being the Son of God. The council understands the claim as decisive and condemning from their perspective. Luke presents their verdict as rejection of the true Messiah.
• Catholic, Orthodox, and Protestant: Historic Christian traditions read this testimony as part of the New Testament witness to Christ’s divine identity and messianic authority. Jesus is the suffering Messiah who will be seated at God’s right hand.
• A few modern interpreters: A less traditional modern reading treats the titles mainly as royal or prophetic labels without full divine significance. Luke’s wording, especially the right-hand enthronement and Son of God question, carries higher claims within the Gospel’s Christian witness.

Common Misreadings: The Mistakes

“Judas’ betrayal means Satan overpowered an unwilling disciple.” Luke says Satan entered Judas, yet Judas goes, negotiates, consents, and seeks an opportunity. The chapter presents Satanic activity and Judas’ responsibility together.

“The swords prove Jesus wanted armed resistance.” Jesus stops the sword action and heals the servant of the high priest. The sword saying is tied to Jesus being counted with transgressors, while the arrest scene shows that his mission advances through obedient suffering.

“Peter’s denial means he was never truly loved or prayed for by Christ.” Jesus foretells Peter’s denial and also says he has prayed that Peter’s faith will not fail. Peter’s bitter weeping belongs inside a larger word of restoration and future service.

Cult Watch: The Counterfeits

Jehovah’s Witnesses: Jehovah’s Witness practice restricts participation in the memorial bread and cup to a small anointed class, with most attendees observing without partaking. Luke 22 presents Jesus giving the bread and cup to his apostles as the new covenant meal centered on his body and blood. The wider New Testament presents the Supper as the church’s remembrance and proclamation of Christ’s death, received by believers with reverence and faith.

High-control restorationist groups: Some groups use Jesus’ words about greatness and service to demand unquestioned submission to leaders. Luke 22 corrects domination by pointing to Jesus as the one who serves. Church authority must follow his pattern of humble service, not the rule of leaders who lord power over others.

Leading: The Teaching Guide

The Aim: Luke 22 teaches that Jesus willingly gives himself in the new covenant, submits to the Father in suffering, and remains the faithful Son while Judas betrays, Peter denies, and the council rejects him, with verses 19-20, 42, and 69-70 carrying the chapter’s main claim.

A Teaching Flow:

1. Begin with the plot and Judas in verses 1-6, showing human evil and Satanic opposition.
2. Move to Passover preparation and the meal in verses 7-23, centering on Jesus’ body, blood, and covenant.
3. Teach Jesus’ correction of greatness and his warning to Peter in verses 24-34, emphasizing service and dependence.
4. Explain the sword saying and Mount of Olives prayer in verses 35-46, showing preparation, fulfilled Scripture, and submission.
5. Walk through the arrest and denial in verses 47-62, contrasting Jesus’ faithfulness with human failure.
6. Conclude with mockery and the council in verses 63-71, where Jesus testifies to his identity as Son of Man and Son of God.

The Approach: Teach the chapter with Jesus at the center in every scene. Judas’ betrayal, Peter’s denial, the disciples’ ambition, and the council’s unbelief all reveal the need for the covenant mercy Jesus gives. In the wider storyline of Scripture, Luke 22 shows the Passover reaching fulfillment in Christ, the suffering servant being counted with transgressors, and the Son of Man moving toward exaltation through suffering.

Cross-References: The Connections

Exodus 12:1-14 – Establishes the Passover setting that Jesus fulfills through his own sacrificial death.

Isaiah 53:7-12 – Gives the suffering servant background for Jesus being counted with transgressors.

Jeremiah 31:31-34 – Promises the new covenant that Jesus identifies with his blood.

Daniel 7:13-14 – Provides the Son of Man background for Jesus’ authority and coming exaltation.

Psalm 110:1 – Explains the right-hand language Jesus uses before the council.

Zechariah 13:7 – Helps explain the scattering and testing of the shepherd’s companions during the passion.

John 13:1-17 – Gives another account of Jesus’ servant posture at the meal.

1 Corinthians 11:23-26 – Repeats the Lord’s Supper tradition and connects the meal to proclaiming Christ’s death.

Hebrews 9:15-22 – Explains the covenant significance of blood and Christ’s mediating work.

Further Study: The Articles

Coming Soon!