v1: The (combined) Feast of Passover and Unleavened Bread drew near; this would be the time of Christ's death.

v2: Opposition from the religious leaders continued. The very people who should have welcomed the Messiah's coming plotted His death.

v3-4: Although Judas Iscariot was numbered among the Twelve, he was not really one of them; see John 17.12; Acts 1.20. Judas went his own way, not to confer with Christ, nut to meet with Christ's enemies. The chief priests had their own soldiers - these were not ordinary Roman soldiers, as are referred to elsewhere.

v5-6: Previous attempts to destroy Jesus had failed, see 4.29-30; 19.47-48. With Judas' assistance, Jesus could be arrested away from the crowds. Much sin takes place in secret. Jesus could always save Himself; in 4.30, He passed through the crowd to safety; but now His time had come.

Judas' carnal character; the desire for personal gain, for material possessions, and his willingness to sacrifice another to achieve this. Judas is exposed as a thief, John 12.6, his love for money being the roots of all kinds of evil.

v7-8: Certain things were delegated (as in 19.29); but other things only the Lord could do. See also Mark 10.39-40.

v9-12: As with the donkey (19.30-31) this was a pre-arranged situation. In Jerusalem, many would provide a room for such an occasion. For Peter and John, there was also the unusual sign of a man carrying a water pot.

The meal was arranged in the "guest room," or, as Mark puts it "my guest room" (Mark 14.14). Such a place could not be found for Mary and Joseph in 2.7. The guest room was the place where animals were relieved of their burdens, and visitors of their dusty sandals. This room was commonly used for many purposes, but was not the best room available. It may have been that this request, from the Lord Jesus, was the sign to the host of His imminent arrival.

The kind host provided a better room, the upper room. This was large and furnished with couches, and was more private than the guest room.

v13: As we would expect, they found everything exactly as the Lord had predicted.

v14-15: Later, they ate together. Jesus used the opportunity to explain things to them.

v16-18: "Until the kingdom of God comes"; when Christ would next eat and drink with the Twelve. Acts 10.41 indicates a fulfilment after He arose from the dead, but we must also look forward to Christ's return and His kingdom.

v19-20: Another part of the meal, 'Remember'; the last Passover introduces the Lord's Supper, practised in the early church. It was an act of remembrance of the Lord, and His giving of His life for His own. The command is clear, "do this."

v21-23: Jesus' betrayer was at the table. The other gospel writers suggest that Judas left before the institution of the Lord'' Supper.

See Mark 14.18-19; John 19.11; the words of Scripture are accurately fulfilled, yet Judas remained responsible for his actions.

v24: In the midst of the Lord's trials, the disciples let Him down. They argued over who should be the greatest; see also 9.46. Later, they slept, and ran away. It is important that we learn to be faithful in difficult times, whether to the Lord Himself, or to our brother in difficulty.

v25-26: The Lord took the opportunity to speak of true humility, in which is true greatness. The world's way is very different.

v27: Christ had already taught humble leadership by His own example of life. He had come as a servant. John 13 records His act of washing the disciples' feet, and doubtless these words followed shortly afterwards.

v28: The Twelve had stood with Him; and for this He commended them. He overlooked their mistakes and failures. The Lord refers to their loyalty during the 2 or 3 years of His ministry - they had left everything to follow Him and be with Him, 18.29-30.

v29-30: The promise of a kingdom and authority. This was a specific promise to the Twelve (now Eleven); they would sit at Christ's table in His kingdom, presumably on the earth.

There is here a future for Israel, with a just government, and having a part in "My kingdom."

v31-34: The subject returned to the current situation. In the short term, temptations and difficulties would arise. The Lord had prayed for Peter, whom He addressed as Simon, so that his faith would not fail. Even though he denied the Lord, his faith remained, and he was later restored (John 21).

Christ addressed Peter, "Simon, Simon," the repeated name, which is rare in scripture (the only other occasions in the NT are Martha in 10.41; and Saul in Acts 9.4). This indicates urgency and compassion.

Satan "asked" (or 'obtained Simon') for a purpose, that he might tempt and sift him. Christ's words imply a process through which Peter would come; His prayers ensure that he comes through stronger, and therefore able to strengthen his brothers; see also John 21.15-17. We persevere in belief, because Christ perseveres in praying. What Christ promised for Peter here, He promises to all true Christians throughout every age. The words are plural in v32, indicating that Christ prayed for the Eleven, not just Peter, and implies also that Satan desired all of them, not just Peter.

These verses hold the tension between God's sovereignty and the devil's attacks and our personal responsibility. 

v35-38: Purse, sack, sandals, sword; apparently for consolation between the crucifixion and the resurrection. It would be in this time that the disciples would feel the loss of Christ most. When Christ sent them out (9.1; and 10.1) they had no need to worry, as everything they needed was provided, perhaps miraculously. In the future, they would have to learn to look to God, but also use sensible means, such as Paul's tent-making, and also look to material support from churches.

In this time, He would be "numbered with the transgressors", and mistreated as a criminal. His words here also disprove the suggestion that His death was merely an act of love and self-denial. He was counted as a criminal, and died as a substitute for sinners.

Galileans favoured a short sword, concealed under the outer garment.

v39: The Mount of Olives was a regular place for the Lord Jesus to go, see 21.37. This therefore provided a place for Judas to find Him.

v40: The Lord Jesus commanded prayer and practised prayer. Temptation is around and comes from within, therefore we must pray.

v41-42: Jesus' own prayer indicates the severity of His suffering at this stage. The reference to "this cup" indicates that He was enduring suffering at this time, rather than looking forward to the crucifixion. The experience of Gethsemane was something only He could endure.

v43-44: Even Christ, who enjoyed the deepest of intimacy with the Father, prayed earnestly. The intensity of His prayer, evidenced by the sweating of blood, reflects the intensity of the trial. The appearance of the angel adds weight to this; even the glorious Son of God found strength from angel. The deity of Christ did not prevent Him from enduring such deep sorrow of heart; indeed, that deity enabled Him to endure it victorious, for the salvation of many. Richard Baxter says that here was no fear of death, but rather the deep sense of divine wrath against sin, which Christ was to bear; here is a pain greater than dying. We note too that Luke, the doctor, refers to sweat and blood, signs of deep suffering.

No wonder there is joy set before Him.

v45-46: Jesus arose an hour later, see Mark 14.37.

v47-48: Judas, "one of the Twelve"; another poignant reminder that Judas had claimed to be Jesus' friend. In the same way, he betrayed Jesus with a kiss. Such is the depth of human wickedness, that a man can betray another with an open show of affection.

v49-51: The Lord had intended that the Eleven have two swords (v38), He had not intended that they use them to protect Him. The Lord healed the high priest's servant, and indicated His disapproval. Even in this situation, the Lord's compassion is manifested. And even here, His enemies take no notice of the miracle, and continue with His arrest.

v52-53: "Darkness reigns"; the forces of evil were apparently in the ascendancy. The chief priests sent soldiers with swords and clubs, arrested Jesus at night away from the crowds. Jesus was arrested, His followers scattered. But victory for the powers of good was a few days away.

This was indeed the hour of darkness; but that also implies that darkness will come to an end. In the short term, Jesus Christ did rise again from the dead, and the scattered fearful disciples were filled with the Holy Spirit. In the longer term, we shall see every knee bow before Jesus Christ, and He shall reign over all creation. The hour of darkness is followed by an hour of light.

v54: Luke does not tell us of the Eleven fleeing, but it is clear they did so.

v55-60: Peter followed Jesus at a distance. While Jesus was taken into the high priest's house for questioning, Peter sat in the courtyard, probably with a mixture of servants and soldiers. Since Peter sat in the firelight (v56) he would have been recognised. In this time, he denied three times that he knew Jesus. If this were the invention of men, there would not be the account of the denying of the Lord by one who would become so significant in the church.

v61: Luke points out that Jesus looked straight at Peter; He knew what was happening. The word implies giving deep attention. Peter recalled Jesus' prediction that he would deny Him three times.

v62: Matthew and Luke both tell us that Peter wept bitterly, for he had let the Lord down. We are right to weep when we disappoint the Lord.

v63-65: Even before Calvary, Jesus endured much mockery and cruelty at the hands of men. 2 Sam 24.14, David knew that the Lord's mercies are great, "but do not let me fall into the hand of man." Here is Christ's voluntary self-submission, remaining silent, and not resisting the cruel and unwarranted attacks of these men.

v66: At break of day, the Sanhedrin was summoned. In fact, as Matthew and Mark relate, this was the second examination of Christ before Caiaphas. That the Sanhedrin should gather at this time seems unusual, since it was the eve of the Feast, but Jesus was evidently perceived as a real threat. It is likely, therefore, that they were informed the previous day, of Jesus' impending arrest, and of the necessity of convening. Further, those who would have been fairer in their judgment, such as Nicodemus and Gamaliel, would not have been invited.

v67-68: Although the chief priests clearly asked, "If you are the Christ, tell us," they would not have believed Him anyway. They were full of accusation and criticism, not of belief and humility. The Lord's response here has been helpfully paraphrased; 'if I enquire of you what kind of Messiah is promised in scripture, and ask you whether the signs of Messiah appear sufficiently in me, you will not give me an honest answer.'

v69: The clear declaration that Christ would be exalted, see Dan 7.9-14; Acts 2.33. Such a statement was far beyond what an ordinary man could claim for himself.

v70-71: He made it clear that He was the "Son of God"; the accusation was of blasphemy. This would have been a reasonable accusation had it not been true. Once Jesus was taken before Pilate and Herod, the accusation was changed to one of political rebellion.