19 He took bread, and when he had given thanks, he broke and gave it to them, saying, “This is my body which is given for you. Do this in memory of me.”
20 Likewise, he took the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you.
21 But behold, the hand of him who betrays me is with me on the table.
22 The Son of Man indeed goes as it has been determined, but woe to that man through whom he is betrayed!”
23 They began to question among themselves which of them it was who would do this thing.
24 A dispute also arose among them, which of them was considered to be greatest.
25 He said to them, “The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’
26 But not so with you. Rather, the one who is greater among you, let him become as the younger, and one who is governing, as one who serves.
27 For who is greater, one who sits at the table, or one who serves? Isn’t it he who sits at the table? But I am among you as one who serves.
28 “But you are those who have continued with me in my trials.
29 I confer on you a kingdom, even as my Father conferred on me,
30 that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel.”
31 The Lord said, “Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat,
32 but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
33 He said to him, “Lord, I am ready to go with you both to prison and to death!”
34 He said, “I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times.”
35 He said to them, “When I sent you out without purse, bag, and sandals, did you lack anything?” They said, “Nothing.”
36 Then he said to them, “But now, whoever has a purse, let him take it, and likewise a bag. Whoever has none, let him sell his cloak, and buy a sword.
37 For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me is being fulfilled.”
38 They said, “Lord, behold, here are two swords.” He said to them, “That is enough.”
39 He came out and went, as his custom was, to the Mount of Olives. His disciples also followed him.
40 When he was at the place, he said to them, “Pray that you don’t enter into temptation.”
41 He was withdrawn from them about a stone’s throw, and he knelt down and prayed,
42 saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
43 An angel from heaven appeared to him, strengthening him.
44 Being in agony, he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.
45 When he rose up from his prayer, he came to the disciples and found them sleeping because of grief,
46 and said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
47 While he was still speaking, a crowd appeared. He who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him.
48 But Jesus said to him, “Judas, do you betray the Son of Man with a kiss?”
49 When those who were around him saw what was about to happen, they said to him, “Lord, shall we strike with the sword?”
50 A certain one of them struck the servant of the high priest, and cut off his right ear.
51 But Jesus answered, “Let me at least do this”—and he touched his ear and healed him.
52 Jesus said to the chief priests, captains of the temple, and elders, who had come against him, “Have you come out as against a robber, with swords and clubs?
53 When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
54 They seized him and led him away, and brought him into the high priest’s house. But Peter followed from a distance.
55 When they had kindled a fire in the middle of the courtyard and had sat down together, Peter sat among them.
56 A certain servant girl saw him as he sat in the light, and looking intently at him, said, “This man also was with him.”
57 He denied Jesus, saying, “Woman, I don’t know him.”
58 After a little while someone else saw him and said, “You also are one of them!” But Peter answered, “Man, I am not!”
59 After about one hour passed, another confidently affirmed, saying, “Truly this man also was with him, for he is a Galilean!”
60 But Peter said, “Man, I don’t know what you are talking about!” Immediately, while he was still speaking, a rooster crowed.
61 The Lord turned and looked at Peter. Then Peter remembered the Lord’s word, how he said to him, “Before the rooster crows you will deny me three times.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:61How we should understand this requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. … How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner.
How we should understand this requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. … How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:54–62 (from the Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:19Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. … He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. … He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will.
Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. … He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. … He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:19–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:43–44In another place we read that Angels came and ministered to Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted. … Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
In another place we read that Angels came and ministered to Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted. … Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:43–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:31–32For albeit you are for a time shaken, yet you hold stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm you, because he is envious of my love for you, but notwithstanding that I have prayed for you, you shall fall. Hence it follows, And when you are converted, strengthen your brethren. As if He says, After that you have wept and repented your denial of Me, strengthen your brethren
For albeit you are for a time shaken, yet you hold stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm you, because he is envious of my love for you, but notwithstanding that I have prayed for you, you shall fall. Hence it follows, And when you are converted, strengthen your brethren. As if He says, After that you have wept and repented your denial of Me, strengthen your brethren
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:31–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 22:25–27That to do good is much more honourable than to look great; … This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. … Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant?
That to do good is much more honourable than to look great; … This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. … Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant?
Matthew Henry, Commentary on the Whole Bible, on 22:21–38; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 22:19This do in remembrance of me; that is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming
This do in remembrance of me; that is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming
John Gill, An Exposition of the Old and New Testament, on 22:19; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 22:61And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him: and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance
And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him: and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance
John Gill, An Exposition of the Old and New Testament, on 22:61; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 22:51Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, Mat 26:50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. … However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.
Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, Mat 26:50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. … However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.
Adam Clarke, Commentary on the Holy Bible, on 22:51; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Luke 22
Luke 22:19–61, World English Bible
Luke 22 in the Bible · Told in the Story: Chapter 52, The Last Supper, Chapter 54, Gethsemane
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:61How we should understand this requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. … How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:54–62 (from the Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:19Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. … He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. … He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:19–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:43–44In another place we read that Angels came and ministered to Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted. … Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:43–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 22:31–32For albeit you are for a time shaken, yet you hold stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm you, because he is envious of my love for you, but notwithstanding that I have prayed for you, you shall fall. Hence it follows, And when you are converted, strengthen your brethren. As if He says, After that you have wept and repented your denial of Me, strengthen your brethren
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 22:31–34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 22:25–27That to do good is much more honourable than to look great; … This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. … Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant?
Matthew Henry, Commentary on the Whole Bible, on 22:21–38; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 22:19This do in remembrance of me; that is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming
John Gill, An Exposition of the Old and New Testament, on 22:19; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 22:61And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him: and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance
John Gill, An Exposition of the Old and New Testament, on 22:61; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 22:51Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, Mat 26:50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. … However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.
Adam Clarke, Commentary on the Holy Bible, on 22:51; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.