King James Version
Luke 22
71 verses with commentary
The Plot to Kill Jesus
Now the feast of unleavened bread drew nigh, which is called the Passover.
View commentary (4 sources)
KJV Study Commentary
<strong>Now the feast of unleavened bread drew nigh, which is called the Passover.</strong> Luke merges the <em>Feast of Unleavened Bread</em> (Greek ἡ ἑορτὴ τῶν ἀζύμων, hē heortē tōn azymōn) with <em>the Passover</em> (τὸ πάσχα, to pascha), reflecting how these originally distinct festivals—Passover on Nisan 14, Unleavened Bread on Nisan 15-21—had become one eight-day celebration in Second Temple...
Read full commentary →Ellicott’s Commentary for English Readers
**XXII.**
(1, 2) **Now, the feast of unleavened bread . . .**—See Notes on Matthew 26:1-5; Mark 14:1-2. St. Luke’s way of giving a preliminary explanation of the Jews’ Passover is characteristic of the Gentile Evangelist.
Jamieson-Fausset-Brown Bible Commentary
**17-19. written--**(in Psa 118:22, 23. See on Lu 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upo...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →And the chief priests and scribes sought how they might kill him; for they feared the people.
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KJV Study Commentary
<strong>And the chief priests and scribes sought how they might kill him; for they feared the people.</strong> The religious leaders' plotting intensifies—<em>sought</em> (ἐζήτουν, ezētoun, imperfect tense) indicates continuous, ongoing scheming. Their motive was pragmatic fear rather than theological conviction: <strong>they feared the people</strong> (ἐφοβοῦντο τὸν λαόν, ephobounto ton laon), wh...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-19. written--**(in Psa 118:22, 23. See on Lu 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upo...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →Judas Agrees to Betray Jesus
Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
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KJV Study Commentary
<strong>Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.</strong> Luke uniquely specifies Satan's direct agency in the betrayal. The verb <em>entered</em> (εἰσῆλθεν, eisēlthen, aorist active) indicates definitive action—this is demonic possession, not mere temptation. <em>Satan</em> (Σατανᾶς, Satanas, 'adversary') himself, not a lesser demon, enters <em>Judas Isc...
Read full commentary →Ellicott’s Commentary for English Readers
(3-6) **Then entered Satan into Judas surnamed Iscariot.**—See Notes on Matthew 26:14-16; Mark 14:10-11. St. Luke stands alone in the first three Gospels as thus describing the origin of the Traitor’s guilt. John 13:27 shows, however, that such a way of speaking had become common, though he places the “entrance” at a later stage. The use of the name Satan for the devil, as the author of the many f...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-19. written--**(in Psa 118:22, 23. See on Lu 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upo...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
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KJV Study Commentary
<strong>And he went his way, and communed with the chief priests and captains, how he might betray him unto them.</strong> Judas' initiative is chilling—<em>he went his way</em> (ἀπελθών, apelthōn, aorist participle) suggests deliberate departure from Jesus to the Sanhedrin. He <em>communed</em> (συνελάλησεν, synelalēsen, 'spoke together/conferred') with both <strong>chief priests</strong> (ἀρχιερ...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Chief priests and captains.**—The latter term is used by St. Luke, and by him only in the New Testament, of the officers who presided over the Levite guardians of the Temple. Here and in Luke 22:52 it is used in the plural. In Acts 4:1; Acts 5:24, we read of “*the* captain of the Temple,” presumably the chief officer in command. Such was in earlier times Pashur, the “governor of the house of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →And they were glad, and covenanted to give him money.
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KJV Study Commentary
<strong>And they were glad, and covenanted to give him money.</strong> The leaders' response reveals moral bankruptcy—<em>they were glad</em> (ἐχάρησαν, echarēsan, aorist passive, 'they rejoiced') at the opportunity to murder the Messiah. They <em>covenanted</em> (συνέθεντο, synethento, 'agreed/contracted') to pay Judas, using business language for spiritual treason. Matthew specifies thirty piece...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →And he promised, and sought opportunity to betray him unto them in the absence of the multitude. in the: or, without tumult
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KJV Study Commentary
<strong>And he promised, and sought opportunity to betray him unto them in the absence of the multitude.</strong> Judas <em>promised</em> (ἐξωμολόγησεν, exōmologēsen, 'agreed/consented'), sealing the arrangement. He then <em>sought opportunity</em> (ἐζήτει εὐκαιρίαν, ezētei eukairan, imperfect tense of continuous action), looking for the right <em>eukaira</em>—a 'good season' or 'opportune time.' ...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **In the absence of the multitude.**—The marginal reading, *without a tumult,* is perhaps nearer to the meaning of the original.
Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
Chapter 22
Chapter Outline
The treachery of Judas.(1-6)
The passover.(7-18)
The Lord's supper instituted.(19-20)
Christ admonishes the disciples.(21-38)
Christ's agony in the garden.(39-46)
Christ betrayed.(47-53)
The fall of Peter.(54-62)
Christ confesses himself to be the Son of God.(63-71)
**Verses 1-6**
Christ knew all men, and had wise and holy ends i...
Read full commentary →The Passover with the Disciples
Then came the day of unleavened bread, when the passover must be killed.
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KJV Study Commentary
<strong>Then came the day of unleavened bread, when the passover must be killed.</strong> The temporal marker <em>then came the day</em> (ἦλθεν δὲ ἡ ἡμέρα, ēlthen de hē hēmera) shifts to Nisan 14, the Day of Preparation. <strong>When the passover must be killed</strong> (ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα, en hē edei thyesthai to pascha) uses divine necessity language—<em>edei</em> ('it was necessary') in...
Read full commentary →Ellicott’s Commentary for English Readers
(7-13) **Then came the day of unleavened bread.**—See Notes on Matthew 26:17-19; Mark 14:12-16. St. Luke, like St. Mark, writing for Gentiles, adds the explanatory note, “when the Passover must be killed,” or, better, *sacrificed.* (Comp. “Christ our Passover was sacrificed for us,” in 1Corinthians 5:7.)
Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
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KJV Study Commentary
<strong>And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.</strong> Jesus <em>sent</em> (ἀπέστειλεν, apesteilen, aorist active) His two leading apostles—<em>Peter</em> (Πέτρον, Petron, 'the rock') and <em>John</em> (Ἰωάννην, Iōannēn, 'the beloved'). Their task: <strong>prepare us the passover</strong> (ἑτοιμάσατε ἡμῖν τὸ πάσχα, hetoimasate hēmin to pascha). This i...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **He sent Peter and John.**—St. Luke’s is the only Gospel that gives the names of the two disciples. They were together now, as they were afterwards in John 20:3; John 21:20; Acts 3:1. We may, perhaps, recognise the purpose of a loving insight in the act which thus brought the two disciples together at a time when our Lord foresaw how much one would need the love and sympathy of the other.
Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And they said unto him, Where wilt thou that we prepare?
View commentary (3 sources)
KJV Study Commentary
<strong>And they said unto him, Where wilt thou that we prepare?</strong> Peter and John's question is practical and obedient—<strong>Where</strong> (Ποῦ, Pou) seeks specific instruction. <em>Wilt thou</em> (θέλεις, theleis, present active indicative of 'to will/desire') acknowledges Jesus' authority to determine the location. This wasn't a casual inquiry; Jerusalem was packed with pilgrims, and s...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
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KJV Study Commentary
<strong>And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.</strong> Jesus provides remarkably specific instructions. <em>Behold</em> (ἰδού, idou) commands attention to coming revelation. <strong>A man... bearing a pitcher of water</strong> (ἄνθρωπος κεράμιον ὕδατος βαστάζων, anthr...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **A man . . . bearing a pitcher of water.**—The signal is one of the details common to St. Mark and St. Luke. (See Note on Mark 14:13.)
Jamieson-Fausset-Brown Bible Commentary
Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies.
**20-26. sent forth--**after consulting (Mt 22:15) on the best plan.
**spies--**"of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
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KJV Study Commentary
<strong>And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?</strong> Jesus provides the exact words to speak. <em>The goodman of the house</em> (τῷ οἰκοδεσπότῃ, tō oikodespotē, 'the master of the house') was evidently expecting this inquiry. The title <strong>The Master</strong> (ὁ διδάσκαλος, ho d...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **The Master.**—Literally, *the Teacher*—i.e., the Rabbi whom the man acknowledged. The narrative agrees almost verbally with St. Mark’s.
Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he shall shew you a large upper room furnished: there make ready.
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KJV Study Commentary
<strong>And he shall shew you a large upper room furnished: there make ready.</strong> Jesus prophesies the homeowner's response with certainty—<em>he shall shew you</em> (δείξει ὑμῖν, deixei hymin, future active indicative) promises definite action. <strong>A large upper room</strong> (ἀνάγαιον μέγα, anagaion mega) describes a spacious second-story room, large enough for thirteen men to recline a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And they went, and found as he had said unto them: and they made ready the passover.
View commentary (3 sources)
KJV Study Commentary
<strong>And they went, and found as he had said unto them: and they made ready the passover.</strong> The verse confirms Jesus' prophetic word perfectly fulfilled—<em>they went</em> (ἀπελθόντες, apelthontes, aorist active participle) shows immediate obedience, and <strong>found as he had said</strong> (εὗρον καθὼς εἰρήκει αὐτοῖς, heuron kathōs eirēkei autois) emphasizes exact correspondence betwee...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →Institution of the Lord's Supper
And when the hour was come, he sat down, and the twelve apostles with him.
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KJV Study Commentary
<strong>And when the hour was come, he sat down, and the twelve apostles with him.</strong> The solemn phrase <em>when the hour was come</em> (ὅτε ἐγένετο ἡ ὥρα, hote egeneto hē hōra) marks the pivotal moment—not merely Passover's appointed time, but <strong>the hour</strong> Jesus repeatedly referenced (John 2:4, 7:30, 12:23, 13:1, 17:1). This is God's ordained kairos, the 'hour' of Christ's glor...
Read full commentary →Ellicott’s Commentary for English Readers
(14-18) **And when the hour was come.**—See Notes on Matthew 26:20; Mark 14:17. The other Gospels name “the evening.” St. Luke uses simply “the hour” as referring to the appointed time, “in the evening” (literally, *between the two evenings, i.e.,* the close of twilight; see Exodus 12:6), for the “killing,” the lamb being eaten afterwards as soon as it was roasted. It is characteristic of the comp...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he said unto them, With desire I have desired to eat this passover with you before I suffer: With desire: or, I have heartily desired
View commentary (4 sources)
KJV Study Commentary
<strong>And he said unto them, With desire I have desired to eat this passover with you before I suffer.</strong> Jesus' opening words are emphatic—<em>With desire I have desired</em> (Ἐπιθυμίᾳ ἐπεθύμησα, Epithymia epethymēsa) uses Hebrew intensive construction (cognate dative) conveying passionate longing: 'I have earnestly/intensely desired.' This wasn't duty but deep personal yearning to share ...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **With desire I have desired.**—The peculiar mode of expressing intensity by the use of a cognate noun with the verb of action, though found sometimes in other languages, is an idiom characteristically Hebrew (comp. “thou shalt surely die” for “dying thou shalt die,” in Genesis 2:17), and its use here suggests the thought that St. Luke heard what he reports from some one who repeated the very...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →For I say unto you, I will not any more eat thereof , until it be fulfilled in the kingdom of God.
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KJV Study Commentary
<strong>For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.</strong> Jesus pronounces solemn prophecy—<em>I say unto you</em> (λέγω γὰρ ὑμῖν, legō gar hymin) introduces authoritative declaration. <strong>I will not any more eat thereof</strong> (οὐ μὴ φάγω αὐτό, ou mē phagō auto) uses the emphatic Greek double negative (ou mē plus aorist subjunctive), ...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **Until it be fulfilled in the kingdom of God.**—The words are obviously the expression of the same thought as those in Matthew 26:29, where see Note. Here the word “fulfilled” presents a new depth of meaning. The “Passover” was fulfilled in the kingdom of God: (1) in the sacrifice on the cross; (2) in every commemoration of that sacrifice by the acts which He appointed. Every such act was on...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:
View commentary (4 sources)
KJV Study Commentary
<strong>And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves.</strong> Jesus <em>took the cup</em> (δεξάμενος ποτήριον, dexamenos potērion), likely the first or second of the four Passover cups. He <em>gave thanks</em> (εὐχαριστήσας, eucharistēsas, aorist active participle), using the root <em>eucharistia</em> from which we derive 'Eucharist.' This thanksgiving...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **Take this, and divide it among yourselves.**—The cup was probably the first of the three cups of wine, or wine mingled with water, which Jewish custom had added to the ritual of the Passover. As being a distinct act from that of Luke 22:20, it is natural to infer that it had a distinct symbolic meaning. Looking to the fact that wine is partly the symbol, partly the antithesis, of spiritual ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
View commentary (4 sources)
KJV Study Commentary
<strong>For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.</strong> Jesus repeats the solemn vow structure from verse 16, again using emphatic double negative: <strong>I will not drink</strong> (οὐ μὴ πίω, ou mē piō, aorist subjunctive with ou mē). <em>The fruit of the vine</em> (τοῦ γενήματος τῆς ἀμπέλου, tou genēmatos tēs ampelou) is the liturgica...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **I will not drink of the fruit of the vine.**—Better, *of the product.* (See Notes on Matthew 26:29; Mark 14:25.) Here the words precede, in the other Gospels they follow, the institution of the Lord’s Supper. It is not probable that the same words were repeated both before and after. The position which it occupies here, as standing parallel to what had before been said of the Passover, seem...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-34. no resurrection--**"nor angel nor spirit" (Ac 23:8); the materialists of the day.
Matthew Henry’s Concise Commentary
**Verses 7-18**
Christ kept the ordinances of the law, particularly that of the passover, to teach us to observe his gospel institutions, and most of all that of the Lord's supper. Those who go upon Christ's word, need not fear disappointment. According to the orders given them, the disciples got all ready for the passover. Jesus bids this passover welcome. He desired it, though he knew his su...
Read full commentary →And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
View commentary (3 sources)
KJV Study Commentary
Jesus institutes the Lord's Supper using unleavened bread from the Passover meal to symbolize His body 'given for you' (Greek 'didomenon'—present passive participle, emphasizing ongoing giving). The command 'this do in remembrance of me' (Greek 'anamnēsin'—remembrance/memorial) establishes a recurring ordinance for the church to regularly remember Christ's sacrifice. This parallels the Passover's ...
Read full commentary →Ellicott’s Commentary for English Readers
(19, 20) **He took bread, and gave thanks.**—See Notes on Matthew 26:26-28; Mark 14:22-25. The other two reports give “He blessed,” instead of “He gave thanks.” There is, of course, no real difference between them. Thanksgiving and blessing both entered into what we may call the Jewish “Grace,” and were so far convertible terms. It is noticeable that St. Paul’s account, in 1Corinthians 11:23, agre...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-20**
The Lord's supper is a sign or memorial of Christ already come, who by dying delivered us; his death is in special manner set before us in that ordinance, by which we are reminded of it. The breaking of Christ's body as a sacrifice for us, is therein brought to our remembrance by the breaking of bread. Nothing can be more nourishing and satisfying to the soul, than the doctrin...
Read full commentary →Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
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KJV Study Commentary
The New Covenant cup: 'Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.' After instituting the bread, Jesus took 'the cup after supper' (τὸ ποτήριον... μετὰ τὸ δειπνῆσαι, to potērion... meta to deipnēsai), declaring: 'This cup is the new testament in my blood' (Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, Touto to potērion hē kain...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **This cup is the new testament in my blood.**—Better, *New Covenant.* The adjective is, in the best MSS., peculiar to St. Luke, as also is the “shed for you” instead of “shed for many.” The participle is in the present tense, *which is being shed,* like the *being given,* in Luke 22:19. St. Paul and St. Luke agree in placing the giving of the cup “after they had supped.” (See Note on Matthew...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**36. neither ... die any more--**Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
**equal--**or "like."
**unto the angels--**that is, in the immortality of their nature.
**children of God--**not in respect of character but nature; "being the children of the resurrection" to an undecaying existence ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-20**
The Lord's supper is a sign or memorial of Christ already come, who by dying delivered us; his death is in special manner set before us in that ordinance, by which we are reminded of it. The breaking of Christ's body as a sacrifice for us, is therein brought to our remembrance by the breaking of bread. Nothing can be more nourishing and satisfying to the soul, than the doctrin...
Read full commentary →The Betrayer at the Table
But, behold, the hand of him that betrayeth me is with me on the table.
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KJV Study Commentary
<strong>The hand of him that betrayeth me is with me on the table</strong>—Judas, the betrayer (ὁ παραδιδούς με, ho paradidous me), reclined at the sacred Passover meal even as Jesus instituted the Lord's Supper. The intimacy of shared table fellowship (κοινωνία, koinonia) in Jewish culture made this betrayal particularly heinous—Psalm 41:9 prophesied, "mine own familiar friend, in whom I trusted,...
Read full commentary →Ellicott’s Commentary for English Readers
(21-23) **But, behold, the hand of him that betrayeth me . . .**—See Notes on Matthew 26:21; Matthew 26:25; Mark 14:18; Mark 14:21; John 13:21; John 13:35. St. Luke’s account is here the briefest, St. John’s by far the fullest. There is again a slight discrepancy in the order of facts, St. Luke placing the mention of the Betrayal after, St. Matthew and St. Mark before, the institution of the memor...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**37-38. even Moses--**whom they had just quoted to entangle Him.
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
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KJV Study Commentary
<strong>The Son of man goeth, as it was determined</strong> (κατὰ τὸ ὡρισμένον, kata to horismenon)—The cross was not Plan B but eternally decreed (Acts 2:23, 4:28). God's sovereign determination (ὁρίζω, horizo—to mark out boundaries, appoint) guaranteed Christ's atoning work would succeed.<br><br><strong>Woe unto that man by whom he is betrayed</strong>—Divine sovereignty and human responsibility...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **As it was determined.**—The word is eminently characteristic of St. Luke. (Comp. Acts 2:23; Acts 10:42; Acts 17:26; Acts 17:31.)
**Woe unto that man . . .**—As occurring in all the first three Gospels, the words must be noted as among those that had made an indelible impression on those who heard them, and were therefore reproduced verbatim in the midst of many variations on other points of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**37-38. even Moses--**whom they had just quoted to entangle Him.
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And they began to enquire among themselves, which of them it was that should do this thing.
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KJV Study Commentary
<strong>They began to enquire among themselves, which of them it was</strong> (τὸ τίς ἄρα εἴη, to tis ara eie)—The disciples' question reveals their genuine confusion and, remarkably, their self-awareness of potential sin. Each asked "Is it I?" (Matthew 26:22), showing they recognized their own capacity for betrayal. This honest self-examination contrasts with Judas's feigned innocence.<br><br>The...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39. scribes ... well said--**enjoying His victory over the Sadducees.
**they durst not--**neither party, both for the time utterly foiled.
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Who Is the Greatest?
And there was also a strife among them, which of them should be accounted the greatest.
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KJV Study Commentary
Shockingly, moments after discussing who would betray Jesus, <strong>there was also a strife among them, which of them should be accounted the greatest</strong> (φιλονεικία, philoneikia—love of strife, contention). The Greek indicates this was no mere disagreement but competitive rivalry for status. The disciples' self-focus in Christ's darkest hour exposes the depth of human pride and spiritual b...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **And there was also a strife among them.**—The incident that follows is peculiar to St. Luke. The noun which he uses for “strife” does not occur elsewhere in the New Testament, but the corresponding adjective meets us in the “contentious” of 1Corinthians 11:16. The dispute was apparently the sequel of many previous debates of the same kind, as, *e.g.,* in Luke 9:46; Matthew 18:1; Mark 9:34; ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
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KJV Study Commentary
<strong>The kings of the Gentiles exercise lordship over them</strong> (κυριεύουσιν, kyrieuousin—to have dominion, rule as master). Jesus contrasts pagan power structures with kingdom values. <strong>Benefactors</strong> (εὐεργέται, euergetai) was an official title Hellenistic rulers adopted, claiming to serve the people while actually exploiting them for glory. Roman emperors and Eastern kings to...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **The kings of the Gentiles exercise lordship over them.**—See Notes on Matthew 20:25; Mark 10:42. The repetition of the same words that had then been spoken in answer to the petition of the sons of Zebedee, suggests the probability that they were again prominent in the strife for pre-eminence.
**Are called benefactors.**—This takes the place of “their great ones exercise authority upon them,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 20:41-47. Christ Baffles the Pharisees by a Question about David and Messiah, and Denounces the Scribes.
**41. said, &c.--**"What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mr 12:36] call Him Lord?" (Mt 22:42, 43). The difficulty can only be solve...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
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KJV Study Commentary
<strong>But ye shall not be so</strong> (ὑμεῖς δὲ οὐχ οὕτως, hymeis de ouch houtos)—Emphatic contrast: "But you, not like this!" Kingdom leadership inverts worldly values completely. <strong>He that is greatest among you, let him be as the younger</strong>—The younger (νεώτερος, neoteros) held the lowest social status, expected to serve elders without demanding honor. <strong>He that is chief, as ...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **He that is greatest among you, let him be as the younger.**—The latter word naturally carried with it, as in the old monastic rule, *juniores ad labores,* the idea of service. In Acts 5:6, “the young men” appear as a distinct body in the society of disciples, with functions like those of the later deacons or sextons; and the same sense is, perhaps, traceable in 1Timothy 5:1; Titus 2:6; 1Pet...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
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KJV Study Commentary
<strong>Whether is greater, he that sitteth at meat, or he that serveth?</strong>—Jesus poses a rhetorical question with an obvious cultural answer: the one reclining (ἀνακείμενος, anakeimenos) at the banquet holds higher status than the servant (διακονῶν, diakonon) waiting tables. But then comes the shocking reversal: <strong>I am among you as he that serveth</strong>—The Son of God, the messiani...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **I am among you as he that serveth.**—An obviously undesigned coincidence presents itself on a comparison of the words with the narrative of John 13:1-16, where see Notes. The Lord had actually on that very evening been among them, “as he that serveth,” girded, like a slave, with the linen towel, and washing the feet of the disciples. He had seen, at the beginning of the feast, the latent ge...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Ye are they which have continued with me in my temptations.
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KJV Study Commentary
<strong>Ye are they which have continued with me in my temptations</strong> (πειρασμοῖς, peirasmois)—Jesus's <em>temptations</em> encompassed far more than the wilderness testing; His entire earthly ministry involved satanic opposition, religious persecution, and the Father's will requiring suffering. The disciples, despite their failures, had <strong>continued</strong> (διαμένω, diameno—to remain...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Ye are they which have continued with me in my temptations.**—We trace a kind of loving tenderness in this recognition of faithfulness following upon the words of rebuke. The “temptations” cannot, it is clear, be those of which we commonly speak as *the* Temptation of the Christ, for that had been encountered in absolute solitude. The word must, accordingly be taken in its wider sense of “t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And I appoint unto you a kingdom, as my Father hath appointed unto me;
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KJV Study Commentary
<strong>I appoint unto you a kingdom</strong> (διατίθεμαι ὑμῖν βασιλείαν, diatithemai hymin basileian)—The verb <em>diatithemai</em> means to covenant, to assign by legal arrangement. This is covenantal language: Jesus bequeaths kingdom authority to His disciples as the Father bequeathed it to Him. <strong>As my Father hath appointed unto me</strong> (καθὼς διέθετό μοι ὁ πατήρ, kathos dietheto moi...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **And I appoint unto you a kingdom.**—As being the verb from which is formed the noun for “covenant,” or “testament,” the Greek for “appoint,” has a force which we lose in the English. This was part of the New Covenant with them. They were to be sharers in His glory, as they had been in His afflictions. The latter clause, “as the Father hath appointed unto Me,” conveys the thought that His th...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
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KJV Study Commentary
<strong>That ye may eat and drink at my table in my kingdom</strong>—The messianic banquet imagery from Isaiah 25:6 and Matthew 8:11 promises intimate fellowship with Christ in the consummated kingdom. The disciples who shared Jesus's final Passover will share His eternal feast. <strong>Sit on thrones judging the twelve tribes of Israel</strong> (καθήσεσθε ἐπὶ θρόνων κρίνοντες, kathesesthe epi thr...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **That ye may eat and drink at my table.**—The promise is the same as that implied in what had been already said in Luke 22:16.
**And sit on thrones judging the twelve tribes of Israel.**—See Note on Matthew 19:28. The repetition of the promise at the moment when apparent failure was close at hand, is significant as carrying the words into a higher region of symbolic meaning. Not on any thron...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**46-47. Beware, &c.--**(See on Mt 23:5; and Lu 14:7).
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Jesus Foretells Peter's Denial
And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
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KJV Study Commentary
Jesus warns Peter: 'And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.' Jesus addresses him as 'Simon, Simon' (Σίμων, Σίμων, Simōn, Simōn)—repetition indicates solemnity and affection. The warning: 'Satan hath desired to have you' (ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς, ho Satanas exētēsato hymas, Satan demanded you). The verb indicates Satan requested permi...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **And the Lord said, Simon, Simon.**—The first three Gospels agree in placing the warning to Peter after the institution of the Lord’s Supper. The two-fold utterance of the name, as in the case of Martha (Luke 10:41), is significant of the emphasis of sadness.
**Satan hath desired to have you.**—Both this verb, and the “I have prayed,” are in the Greek tense which indicates an act thought of ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**46-47. Beware, &c.--**(See on Mt 23:5; and Lu 14:7).
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
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KJV Study Commentary
Jesus' intercession: 'But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.' Despite Satan's attack, Jesus assures Peter: 'I have prayed for thee' (ἐγὼ δεεομένην περὶ σοῦ, egō edeoēthēn peri sou). The verb is aorist, suggesting Jesus had already prayed. The petition: 'that thy faith fail not' (ἵνα μὴ ἐκλίπῃ ἡ πίστις σου, hina mē eklipē hē pistis...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **I have prayed for thee.**—The individualising pronoun is significant as indicating to the Apostle, who was most confident, it may be, of his claim to greatness, that he, of the whole company of the Twelve, was in the greatest danger. In the Greek the other pronoun also is emphatic. “It was *I* who prayed for thee.” The prayer was answered, and the words that follow assume the answer as cert...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
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KJV Study Commentary
Peter's bold declaration—<strong>Lord, I am ready to go with thee, both into prison, and to death</strong>—reveals sincere devotion mixed with catastrophic self-confidence. The emphatic <em>I am ready</em> (ἕτοιμός εἰμι, hetoimos eimi) contrasts sharply with Jesus's prediction of denial. Peter genuinely believed his loyalty would endure any test, yet within hours he would collapse under pressure f...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **Lord, I am ready to go with thee.**—There is something like a latent tone of indignation as well as devotion. The disciple half-resented the thought that a special prayer should be necessary for him. Here, again, the Greek order of the words is more emphatic than the English, “With *Thee* am I ready . . .”
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 21 Lu 21:1-4. The Widow's Two Mites.
**1. looked up--**He had "sat down over against the treasury" (Mr 12:41), probably to rest, for He had continued long standing as he taught in the temple court (Mr 11:27), and "looking up He saw"--as in Zaccheus' case, not quite casually.
**the rich, &c.--**"the people," says Mr 12:41 "cast money into the treasury, and many rich east in much"; th...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
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KJV Study Commentary
<strong>Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me</strong>—Jesus's specific prediction (τρὶς ἀπαρνήσῃ, tris aparnese—three times you will deny) demonstrates divine omniscience and sets up Peter's restoration. The threefold denial would require threefold confession (John 21:15-17) for full healing. <em>Deny</em> (ἀπαρνέομαι, aparneomai) means t...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **I tell thee, Peter.**—See Notes on Matthew 26:34-35; Mark 14:30-31,
Jamieson-Fausset-Brown Bible Commentary
**2. two mites--**"which make a farthing" (Mr 12:42), the smallest Jewish coin. "She might have kept one" [Bengel].
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Scripture Must Be Fulfilled in Jesus
And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
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KJV Study Commentary
<strong>When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing</strong>—Jesus recalls the earlier mission (Luke 9:3, 10:4) when the disciples traveled with no provisions, depending entirely on God's provision through others' hospitality. Their unanimous answer, <strong>Nothing</strong>, testified to God's faithfulness. This establishes the context for the ...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **When I sent you without purse, and scrip.**—The words refer specially to the command given to the disciples in Luke 10:4; Matthew 10:9-10. The whole incident is peculiar to St. Luke. The appeal to their past experience is interesting as showing that on their first mission they were welcomed by those who heard them, and received food and shelter that met all their wants.
Jamieson-Fausset-Brown Bible Commentary
**3. And he said--**"to His disciples," whom He "called to Him" (Mr 12:43), to teach from it a great future lesson.
**more than ... all--**in proportion to her means, which is God's standard (2Co 8:12).
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
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KJV Study Commentary
<strong>But now, he that hath a purse, let him take it... and he that hath no sword, let him sell his garment, and buy one</strong>—Radically reversing the earlier commission, Jesus signals a fundamental shift. <em>But now</em> (νῦν, nyn) marks the crucial transition: the protective covering of Jesus's earthly presence would be withdrawn. The disciples must prepare for hostile opposition without t...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **He that hath a purse, let him take it.**—The word for “purse” is the same as in Luke 10:4, where see Note. On “scrip,” see Note on Matthew 10:10. If the words had stopped short of the “sword,” we could have received their literal meaning without difficulty. They would have seemed to counsel the prudence which provides for want, instead of a simple trust, as before, in the providence of God,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4. of their abundance--**their superfluity; what they had to spare," or beyond what they needed.
**of her penury--**or "want" (Mr 12:44)--her deficiency, of what was less than her own wants required, "all the living she had." Mark (Mr 12:44) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
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KJV Study Commentary
<strong>This that is written must yet be accomplished in me, And he was reckoned among the transgressors</strong>—Jesus quotes Isaiah 53:12, identifying Himself as the Suffering Servant who would be <strong>numbered with transgressors</strong> (μετὰ ἀνόμων ἐλογίσθη, meta anomon elogisthe). The cross would place Jesus literally between criminals (Luke 23:32-33), fulfilling Scripture's prophecy that...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **And he was reckoned among the transgressors.**—Literally, *the lawless ones,* or, *breakers of the law.* The distinct reference to the words of Isaiah 53:12 is remarkable as showing that the picture of the righteous sufferer in that chapter had all along been present, if we may so speak, to our Lord’s thoughts as that which He Himself had to realise. It was, as it were, a hint given to the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 21:5-38. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week.
5-7. (See on Mt 24:1-3.)
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
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KJV Study Commentary
<strong>Lord, behold, here are two swords. And he said unto them, It is enough</strong> (ἱκανόν ἐστιν, hikanon estin). The disciples' literal response reveals their continued misunderstanding—they thought Jesus meant physical warfare. Jesus's cryptic reply, <em>It is enough</em>, likely expresses exasperation ("Enough of this!") rather than approving two swords as sufficient arsenal. The tone rese...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **Behold, here are two swords.**—Peter, we find, had one (John 18:10); we can only conjecture who had the other. Possibly, Andrew; possibly, one of “the sons of thunder.”
**It is enough.**—Here again there is a touch of grave irony. The “two swords” were enough, and more than enough, for Him who did not mean them to use the swords at all. The word for “enough” may be noted as used far more of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Lu 21:5-38. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week.
5-7. (See on Mt 24:1-3.)
Matthew Henry’s Concise Commentary
**Verses 21-38**
How unbecoming is the worldly ambition of being the greatest, to the character of a follower of Jesus, who took upon him the form of a servant, and humbled himself to the death of the cross! In the way to eternal happiness, we must expect to be assaulted and sifted by Satan. If he cannot destroy, he will try to disgrace or distress us. Nothing more certainly forebodes a fall, ...
Read full commentary →Jesus Prays on the Mount of Olives
And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
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KJV Study Commentary
<strong>As he was wont, to the mount of Olives</strong> (κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν, kata to ethos eis to Oros tōn Elaiōn)—Luke emphasizes Jesus' habit (ἔθος, ethos) of praying at the Mount of Olives, mentioned throughout His final week (19:37, 21:37). This wasn't a random location but His customary retreat for communion with the Father. John identifies this as the Garden of Gethsemane (J...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **And went, as he was wont, to the mount of Olives.**—The words agree with the previous statement in Luke 21:37, and with John 18:2. Here, as in the parallel passage of Matthew 26:30 (where see Note), we have to insert the discourses of John 14-17.
Jamieson-Fausset-Brown Bible Commentary
Lu 21:5-38. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week.
5-7. (See on Mt 24:1-3.)
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And when he was at the place, he said unto them, Pray that ye enter not into temptation.
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KJV Study Commentary
<strong>When he was at the place</strong> (γενόμενος ἐπὶ τοῦ τόπου, genomenos epi tou topou)—This specific location within the Mount of Olives was Gethsemane. Jesus immediately commanded: <strong>Pray that ye enter not into temptation</strong> (προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν, proseuchesthe mē eiselthein eis peirasmon). The word <em>temptation</em> (πειρασμός, peirasmos) means 'trial' or 't...
Read full commentary →Ellicott’s Commentary for English Readers
(40-46) **When he was at the place.**—See Notes on Matthew 26:36-46; Mark 14:32-38. It is noticeable that St. Luke neither gives the name Gethsemane, nor describes it as “a garden.” It is with him simply “*the* place” to which our Lord was wont to resort.
**Pray that ye enter not into temptation.**—The words are suggestive (1) as throwing light on the meaning of the “temptation” clause in the Lord...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. the time--**of the Kingdom, in its full glory.
**go ... not ... after them--**"I come not so very soon" (2Th 2:1, 2) [Stier].
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And he was withdrawn from them about a stone's cast, and kneeled down , and prayed,
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KJV Study Commentary
<strong>Withdrawn from them about a stone's cast</strong> (ἀπεσπάσθη ἀπ' αὐτῶν ὡσεὶ λίθου βολήν, apespasthē ap' autōn hōsei lithou bolēn)—Jesus separated Himself approximately 50-60 feet, far enough for privacy but close enough to remain visible. Luke alone mentions He <strong>kneeled down</strong> (θεὶς τὰ γόνατα, theis ta gonata), a posture of humility and submission. Matthew and Mark record He ...
Read full commentary →Ellicott’s Commentary for English Readers
(41) **About a stone’s cast.**—The descriptive touch, implying a report coming directly or indirectly from an eye-witness, is peculiar to St. Luke.
**Kneeled down, and prayed.**—Literally, *and was praying.* The tense of the latter verb implies continuous and sustained prayer.
Jamieson-Fausset-Brown Bible Commentary
**9-11. not terrified--**(See Lu 21:19; Is 8:11-14).
**end not by and by--**or immediately, not yet (Mt 24:6; Mr 13:7): that is, "Worse must come before all is over."
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. willing, remove: Gr. willing to remove
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KJV Study Commentary
In Gethsemane, Jesus prays: 'Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.' This prayer reveals Jesus' genuine humanity—He shrinks from the horror of the cross, asking if there's another way. The 'cup' represents God's wrath against sin that Jesus will bear (Isaiah 51:17, 22). Yet Jesus immediately submits: 'nevertheless not my will, but thine.'...
Read full commentary →Ellicott’s Commentary for English Readers
(42) **Not my will, but thine, be done.**—See Notes on Matthew 26:39. Here there is a more distinct echo of the prayer which He had taught His disciples. He, too, could say, “Lead us not into temptation,” but that prayer was subject, now explicitly, as at all times implicitly, to the antecedent condition that it was in harmony with “Thy will be done.”
Jamieson-Fausset-Brown Bible Commentary
**9-11. not terrified--**(See Lu 21:19; Is 8:11-14).
**end not by and by--**or immediately, not yet (Mt 24:6; Mr 13:7): that is, "Worse must come before all is over."
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And there appeared an angel unto him from heaven, strengthening him.
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KJV Study Commentary
<strong>There appeared an angel unto him from heaven, strengthening him</strong> (ὤφθη δὲ αὐτῷ ἄγγελος ἀπ' οὐρανοῦ ἐνισχύων αὐτόν, ōphthē de autō angelos ap' ouranou enischyōn auton)—In Christ's darkest hour, the Father sent supernatural aid. The verb <em>strengthening</em> (ἐνισχύω, enischyō) means 'to make strong, to invigorate.' This wasn't rescue from suffering but empowerment to endure it. Th...
Read full commentary →Ellicott’s Commentary for English Readers
(43) **There appeared an angel unto him from heaven.**—This and the following verses are omitted by not a few of the best MSS., but the balance of evidence is, on the whole, in their favour. Assuming their truth as part of the Gospel, we ask—(1) How came the fact to be known to St. Luke, when St. Matthew and St. Mark had made no mention of it? and (2) What is the precise nature of the fact narrate...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-11. not terrified--**(See Lu 21:19; Is 8:11-14).
**end not by and by--**or immediately, not yet (Mt 24:6; Mr 13:7): that is, "Worse must come before all is over."
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
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KJV Study Commentary
Gethsemane agony: 'And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.' Jesus experienced 'agony' (ἀγωνίᾳ, agōnia), anguished struggle. He 'prayed more earnestly' (ἐκτενέστερον προσηύχετο, ektenesteron prosēucheto, more intensely/fervently). The physical manifestation: 'his sweat was as it were great drops of blood' (ἐγένετο...
Read full commentary →Ellicott’s Commentary for English Readers
(44) **And being in an agony.**—The Greek noun primarily describes a “conflict” or “struggle,” rather than mere physical pain. The phenomenon described is obviously one which would have a special interest for one of St. Luke’s calling, and the four words which he uses for “agony,” “drops,” “sweat,” “more earnestly” (literally, *more intensely*)*,* though not exclusively technical, are yet such as ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. brought before, &c.--**The book of Acts verifies all this.
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
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KJV Study Commentary
<strong>When he rose up from prayer</strong>—After His agonizing intercession (v. 44), Jesus returned to find His disciples <strong>sleeping for sorrow</strong> (κοιμωμένους ἀπὸ τῆς λύπης, koimōmenous apo tēs lypēs). Only Luke attributes their sleep to <em>sorrow</em> (λύπη, lypē—deep grief, emotional heaviness). They weren't indifferent but overwhelmed; grief had emotionally and physically exhaus...
Read full commentary →Ellicott’s Commentary for English Readers
(45) **He found them sleeping for sorrow.**—It is, perhaps, again characteristic of St. Luke, that while the other Gospels state simply the fact that the disciples slept, he assigns it psychologically and physiologically to its cause. Prolonged sorrow has, at last, a numbing and narcotising effect. (See Note on “believing not for joy,” Luke 24:41.)
Jamieson-Fausset-Brown Bible Commentary
**13. for a testimony--**an opportunity of bearing testimony.
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
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KJV Study Commentary
<strong>Why sleep ye? Rise and pray, lest ye enter into temptation</strong>—Jesus repeats His earlier command (v. 40) with increased urgency. The question <em>Why sleep ye?</em> (Τί καθεύδετε, Ti katheudete) expresses both disappointment and warning. The command to <strong>rise</strong> (ἀναστάντες, anastantes—'having stood up') requires action; prayer demands alert engagement, not passive drowsin...
Read full commentary →Ellicott’s Commentary for English Readers
(46) **Why sleep ye?**—St. Luke is here briefer than the other two records, and omits the three-fold prayer and warning, and the words, half-permissive and half of veiled reproof, which bade the disciples at last to “sleep on and take their rest.”
Matthew Henry’s Concise Commentary
**Verses 39-46**
Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthe...
Read full commentary →The Betrayal and Arrest of Jesus
And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
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KJV Study Commentary
<strong>While he yet spake, behold a multitude</strong>—The betrayal arrived even as Jesus warned about temptation, giving the disciples no additional time to prepare. <strong>He that was called Judas</strong> (ὁ λεγόμενος Ἰούδας, ho legomenos Ioudas)—Luke's phrasing distances Judas from his identity as disciple, as if the title no longer fits the traitor. <em>One of the twelve</em> underscores th...
Read full commentary →Ellicott’s Commentary for English Readers
(47-49) **And while he yet spake.**—See Notes on Matthew 26:47-50; Mark 14:43-46.
**Went before them.**—The tense implies, not that Judas then left those with whom he had walked before, but that he was seen walking, as he had been all along, in advance of the others. He was “guide to them that took Jesus” (Acts 1:16).
Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
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KJV Study Commentary
Jesus confronts Judas: 'But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?' Judas approached to identify Jesus with a kiss—the prearranged signal for the arrest party (v. 47). Jesus' question is both rebuke and appeal: 'Judas, betrayest thou the Son of man with a kiss?' (Ἰούδα, φιλήματι τὸν Υἱὸν τοῦ ἀνθρώπου παραδίδως, Iouda, philēmati ton Huion tou anthrōpou paradidōs). A ...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **Judas, betrayest thou the Son of man?**—The first three Gospels all record the Traitor’s kiss. St. Luke alone reports the question. In our Lord’s use of the words, “the Son of Man,” we may trace a two-fold purpose. It was the old familiar title by which He had been wont to speak of Himself in converse with the disciples, and so it appealed to memory and conscience. It was the name which was...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
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KJV Study Commentary
<strong>When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?</strong> The disciples' response to imminent danger reveals misunderstanding of Jesus' kingdom. The question <em>ei pataxomen en machaira</em> (εἰ πατάξομεν ἐν μακαίρᾳ, 'shall we strike with sword?') expects a negative answer grammatically, yet betrays their continued expectation ...
Read full commentary →Ellicott’s Commentary for English Readers
(49) **When they which were about him.**—The phrase is apparently chosen as more accurate than “the disciples” would have been. Those who spoke were probably the three that had been nearest to Him, and possibly one or two others who had rushed forward.
Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →And one of them smote the servant of the high priest, and cut off his right ear.
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KJV Study Commentary
<strong>And one of them smote the servant of the high priest, and cut off his right ear.</strong> John's Gospel identifies this disciple as Peter and the servant as Malchus (John 18:10). The Greek <em>afeilen to ous autou to dexion</em> (ἀφεῖλεν τὸ οὖς αὐτοῦ τὸ δεξιόν, 'took off his right ear') indicates a deliberate slash aimed at the head. Peter, a fisherman trained in knife-work, likely aimed t...
Read full commentary →Ellicott’s Commentary for English Readers
(50-53) **And one of them.**—See Notes on Matthew 27:52-56; Mark 14:47-49. It will be remembered that all the four Gospels relate the incident, but that St. John alone gives the name of the disciple. It is possibly characteristic of St. Luke’s technical accuracy that he uses the diminutive form of “ear,” as if part only were cut off. In Deuteronomy 15:17 it seems to be applied specially to the fle...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18. not a hair ... perish--**He had just said (Lu 21:16) they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm, and such like. Matthew adds the following (Mt 24:12): "And because iniquity shall abound, the love of many," the many or, the most--the generality of profes...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
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KJV Study Commentary
<strong>And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.</strong> Jesus' final miracle before the cross is healing an enemy—the only Gospel miracle performed for someone opposing Him. <em>Eate heōs toutou</em> (ἐᾶτε ἕως τούτου, 'permit until this') can mean 'stop, no more of this' (forbidding further violence) or 'permit this [arrest] to proceed.' Both meani...
Read full commentary →Ellicott’s Commentary for English Readers
(51) **Suffer ye thus far.**—The words and the incident are peculiar to St. Luke. We are. not told to whom the words were spoken. If to the disciples, they were a command to be patient, and to let things take their course. If, as is possible, to the servants and officers, they were a plea for His disciples—“Do not visit them with punishment for this one act.” The immediate healing of the ear is in...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
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KJV Study Commentary
<strong>Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?</strong> Jesus confronts the religious leaders' hypocrisy directly. The phrase <em>hōs epi lēstēn exēlthate</em> (ὡς ἐπὶ λῃστὴν ἐξήλθατε, 'as against a robber/insurrectionist you came out') uses <em>lēstēs</em> (λῃστής), mea...
Read full commentary →Ellicott’s Commentary for English Readers
(52) **Then Jesus said unto the chief priests.**—St. Luke stands alone in recording the presence of the men of higher rank with the officers and multitude. On the “captains of the Temple,” see Note on Luke 22:4.
**As against a thief, with swords and staves.**—Better, *as against a robber,* and *with swords and clubs.* (See Note on Matthew 26:55.)
Jamieson-Fausset-Brown Bible Commentary
**20-21. by armies--**encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (Da 9:27) "standing where it ought not" (Mr 13:14). "Whoso readeth [that prophecy] let him understand" (Mt 24:15).
**Then ... flee, &c.--**Eusebius says the Christians fled to Pella, at t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
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KJV Study Commentary
<strong>When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.</strong> Jesus identifies the true nature of the conflict: spiritual warfare, not political dispute. The contrast <em>kath' hēmeran ontos mou en tō hierō</em> (καθ' ἡμέραν ὄντος μου ἐν τῷ ἱερῷ, 'daily being in the temple') versus night arrest exposes their dece...
Read full commentary →Ellicott’s Commentary for English Readers
(53) **This is your hour, and the power of darkness.**—The words are peculiar to St. Luke in this connection, but they present a point of coincidence, (1) as regards the phrase, with St. Paul (Colossians 1:13); and (2) as regards the thought, with St. John (John 14:30). In identifying the power that worked through human instruments against Him with darkness, our Lord virtually claims to be Himself...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20-21. by armies--**encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (Da 9:27) "standing where it ought not" (Mr 13:14). "Whoso readeth [that prophecy] let him understand" (Mt 24:15).
**Then ... flee, &c.--**Eusebius says the Christians fled to Pella, at t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
Nothing can be a greater affront or grief to the Lord Jesus, than to be betrayed by those who profess to be his followers, and say that they love him. Many instances there are, of Christ's being betrayed by those who, under the form of godliness, fight against the power of it. Jesus here gave an illustrious example of his own rule of doing good to those that hate us, as afterw...
Read full commentary →Peter Denies Jesus
Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.
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KJV Study Commentary
<strong>Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.</strong> The arrest proceeds as Jesus predicted, and Peter's response begins his downfall. The phrase <em>sullabontes auton ēgagon</em> (συλλαβόντες αὐτὸν ἤγαγον, 'seizing him, they led') shows Jesus offering no resistance—He is <em>led</em> like the lamb to slaughter (Isaiah 53:7). ...
Read full commentary →Ellicott’s Commentary for English Readers
(54-62) **Then took they him.**—See Notes on Matthew 26:57-58; Matthew 26:69-75; Mark 14:53-72. Peter’s following “afar off” may be noted as a feature common to the first three Gospels.
Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
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KJV Study Commentary
<strong>And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.</strong> The scene sets Peter's denial. The phrase <em>periapsantōn pyr en mesō tēs aulēs kai synkathisantōn</em> (περιαψάντων πῦρ ἐν μέσῳ τῆς αὐλῆς καὶ συγκαθισάντων, 'having kindled fire in middle of courtyard and sitting together') describes a cold night—Passover was in earl...
Read full commentary →Ellicott’s Commentary for English Readers
(55) **When they had kindled a fire.**—The fire is mentioned by St. Luke in common with St. Mark and St. John.
**Of the hall.**—Better, *of the court-yard—“*hall” with us conveying the idea of a covered space inside the house.
Jamieson-Fausset-Brown Bible Commentary
**23. woe unto--**"alas for."
**with child, &c.--**from the greater suffering it would involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Mt 24:20), the one as more trying to the body, the other to the soul. "For then shall be tribulation such as was not since the beginning of the world, nor ever shall be"--language not unusual in the Old Testament fo...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
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KJV Study Commentary
<strong>But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.</strong> Peter's first challenge comes from an unexpected source—not a powerful priest or soldier but a servant girl. The verb <em>atenisasa autō</em> (ἀτενίσασα αὐτῷ, 'having looked intently at him') indicates sustained, penetrating gaze. She studies his face in the fi...
Read full commentary →Ellicott’s Commentary for English Readers
(56) **As he sat by the fire.**—Literally, *by the light,* or *blaze,* as in Mark 14:54.
**Earnestly looked upon him.**—The verb and adverb are both expressed by St. Luke’s characteristic word. (See Note on Luke 4:20.)
**This man was also with him.**—Minute as the coincidence is, it is interesting to note that it is through St. John’s narrative that we get the explanation of the “also.” St. John h...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. Jerusalem ... trodden down ... until, &c.--**Implying (1) that one day Jerusalem shall cease to be "trodden down by the Gentiles" (Re 11:2), as then by pagan so now by Mohammedan unbelievers; (2) that this shall be at the "completion" of "the times of the Gentiles," which from Ro 11:25 (taken from this) we conclude to mean till the Gentiles have had their full time of that place in the C...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And he denied him, saying, Woman, I know him not.
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KJV Study Commentary
<strong>And he denied him, saying, Woman, I know him not.</strong> Peter's first denial is direct and emphatic. The Greek <em>ērnēsato legōn</em> (ἠρνήσατο λέγων, 'he denied saying') uses <em>arneomai</em> (ἀρνέομαι), meaning to disown, repudiate, refuse association with. Jesus used this same verb in Luke 9:23: 'let him deny himself and take up his cross'—Peter denies Christ instead of self. The s...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-28. signs, &c.--**Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate refer...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
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KJV Study Commentary
<strong>And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.</strong> Peter's second denial comes quickly—<em>meta brachy</em> (μετὰ βραχύ, 'after a short time'), perhaps minutes. A different accuser, <em>heteros</em> (ἕτερος, 'another' of different kind), identifies Peter. The accusation <em>kai sy ex autōn ei</em> (καὶ σὺ ἐξ αὐτῶν εἶ, 'you als...
Read full commentary →Ellicott’s Commentary for English Readers
(58) **Man.**—The noun so used in the vocative always implies a certain touch of anger or impatience. (See Note on Luke 12:14.)
Jamieson-Fausset-Brown Bible Commentary
**25-28. signs, &c.--**Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate refer...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.
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KJV Study Commentary
<strong>And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.</strong> Peter's third accusation comes <em>diastaseēs hōsei hōras mias</em> (διαστάσης ὡσεὶ ὥρας μιᾶς, 'about one hour having passed'), giving time for tension to build. The accuser <em>diischurizeto</em> (διϊσχυρίζετο, 'confidently affirmed, insiste...
Read full commentary →Ellicott’s Commentary for English Readers
(59) **About the space of one hour after.**—Literally, *about one hour having intervened,* the verb so rendered being peculiar to St. Luke in the New Testament (Luke 24:51; Acts 27:28).
**Confidently affirmed.**—This word also is peculiar to St. Luke (Acts 12:15).
Jamieson-Fausset-Brown Bible Commentary
**25-28. signs, &c.--**Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate refer...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
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KJV Study Commentary
<strong>And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.</strong> Peter's third denial is emphatic: <em>anthrōpe, ouk oida ho legeis</em> (ἄνθρωπε, οὐκ οἶδα ὃ λέγεις, 'man, I do not know what you say'). This transcends denying Jesus—Peter denies even <em>understanding</em> the accusation. He pretends total ignorance, as if the conversation itsel...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-28. signs, &c.--**Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate refer...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
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KJV Study Commentary
<strong>And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.</strong> This verse contains one of Scripture's most powerful moments: <em>ho kyrios strapheis eneblepsen tō Petrō</em> (ὁ κύριος στραφεὶς ἐνέβλεψεν τῷ Πέτρῳ, 'the Lord having turned, looked at Peter'). Jesus, in custody, being mo...
Read full commentary →Ellicott’s Commentary for English Readers
(61) **And the Lord turned, and looked upon Peter.**—The glance which was thus the turning point of Peter’s life, is mentioned only by St. Luke. As he was sitting in the porch, our Lord must have looked on the disciple as He was being led from Annas to the more public trial before the Sanhedrin. The form in which the fact is narrated, “*the Lord* turned,” points, probably, as in other instances, t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →And Peter went out, and wept bitterly.
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KJV Study Commentary
<strong>And Peter went out, and wept bitterly.</strong> Peter's response to Jesus' look is immediate and total: <em>exelthōn exō eklasen pikrōs</em> (ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς, 'having gone out outside, he wept bitterly'). The double emphasis <em>exelthōn exō</em> (going out, outside) suggests urgency—Peter fled the courtyard, seeking solitude. The verb <em>klaiō</em> (κλαίω) means to wail, lame...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-62**
Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dos...
Read full commentary →Jesus Is Mocked
And the men that held Jesus mocked him, and smote him.
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KJV Study Commentary
<strong>And the men that held Jesus mocked him, and smote him.</strong> The abuse begins as Jesus awaits formal trial. The phrase <em>hoi andres hoi synechontes auton</em> (οἱ ἄνδρες οἱ συνέχοντες αὐτόν, 'the men holding him') refers to guards maintaining custody. They <em>enepaizon autō</em> (ἐνέπαιζον αὐτῷ, 'mocked him')—<em>empaizō</em> (ἐμπαίζω) means to ridicule, jeer, treat with contempt. Th...
Read full commentary →Ellicott’s Commentary for English Readers
(63-73) **And the men that held Jesus . . .**—See Notes on Matthew 26:59-68; Mark 14:55-65. The verbs “mocked” and “smote” are both in the tense that implies continued action.
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
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KJV Study Commentary
<strong>And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?</strong> The mockery intensifies into cruel game. The phrase <em>perikalypsantes auton</em> (περικαλύψαντες αὐτόν, 'having blindfolded him') uses <em>perikalyptō</em> (περικαλύπτω), meaning to cover completely, especially the face. They <em>etypton autou to prosōpon</...
Read full commentary →Ellicott’s Commentary for English Readers
(64) **Prophesy, who is it that smote thee?**—On the popular view of the lower form of Judaism that identified prophecy with clairvoyance, see Note. on Matthew 26:68.
Jamieson-Fausset-Brown Bible Commentary
**32. This generation--**not "this nation," as some interpret it, which, though admissible in itself, seems very unnatural here. It is rather as in Lu 9:27.
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →And many other things blasphemously spake they against him.
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KJV Study Commentary
<strong>And many other things blasphemously spake they against him.</strong> Luke summarizes continued abuse: <em>kai hetera polla blasphēmountes elegon eis auton</em> (καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν, 'and many other things blaspheming they spoke against him'). The verb <em>blasphēmeō</em> (βλασφημέω) means to slander, revile, speak evil—particularly against God. The irony is profo...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →Jesus Before the Council
And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
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KJV Study Commentary
<strong>And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,</strong> Dawn brings the formal Sanhedrin trial. The phrase <em>kai hōs egeneto hēmera</em> (καὶ ὡς ἐγένετο ἡμέρα, 'and as it became day') marks legal proceedings—Jewish law required daylight trials. The assembly <em>to presbyterion tou laou archi...
Read full commentary →Ellicott’s Commentary for English Readers
(66-71) **And as soon as it was day.**—See Notes on Matthew 27:11-14; Mark 15:2-5. The special mention of the hour, though agreeing with what is implied in the other Gospels, is peculiar to St. Luke.
**The elders of the people.**—Literally, *the presbytery of the people.* St. Luke uses here, and in Acts 22:5, the collective singular noun, instead of the masculine plural. St. Paul uses it of the as...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-37. surfeiting, and drunkenness--**All animal excesses, quenching spirituality.
**cares of this life--**(See on Mr 4:7; Mr 4:19).
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
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KJV Study Commentary
<strong>Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:</strong> The Sanhedrin's question is direct: <em>ei sy ei ho Christos, eipon hēmin</em> (εἰ σὺ εἶ ὁ Χριστός, εἰπὸν ἡμῖν, 'if you are the Christ, tell us'). They demand confession to secure conviction—Jesus' own testimony will condemn Him. <em>Christos</em> (Χριστός, 'Christ, Messiah, Anointed One') was...
Read full commentary →Ellicott’s Commentary for English Readers
(67) **Art thou the Christ?**—St. Luke passes over the earlier stages of the trial, the false-witnesses that did not agree, the charge of threatening to destroy the Temple, and the silence of Jesus until solemnly adjured.
**If I tell you, ye will not believe.**—The answer is reported only by St. Luke. It is interpreted by what we find in St. John. Our Lord had told them (John 8:58; John 10:30), an...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-37. surfeiting, and drunkenness--**All animal excesses, quenching spirituality.
**cares of this life--**(See on Mr 4:7; Mr 4:19).
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →And if I also ask you, ye will not answer me, nor let me go.
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KJV Study Commentary
<strong>And if I also ask you, ye will not answer me, nor let me go.</strong> Jesus continues exposing the Sanhedrin's bad faith: <em>ean de erōtēsō, ou mē apokrithēte</em> (ἐὰν δὲ ἐρωτήσω, οὐ μὴ ἀποκριθῆτε, 'and if I question, you will never answer'). During His ministry, Jesus asked penetrating questions they couldn't answer without self-condemnation (Luke 20:1-8, source of John's baptism; Luke ...
Read full commentary →Ellicott’s Commentary for English Readers
(68) **Ye will not answer me, nor let me go.**—The last clause is omitted by the best MSS. The first clearly refers to the question which He had so recently put to priests and scribes, whether the Christ was the son of David only, or also the Lord of David; and which they had been unable to answer (Matthew 22:41-46). The words were accordingly an indirect protest against their claim to question Hi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-37. surfeiting, and drunkenness--**All animal excesses, quenching spirituality.
**cares of this life--**(See on Mr 4:7; Mr 4:19).
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →Hereafter shall the Son of man sit on the right hand of the power of God.
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KJV Study Commentary
<strong>Hereafter shall the Son of man sit on the right hand of the power of God.</strong> Jesus now answers their question (v. 67) with prophetic declaration: <em>apo tou nyn estai ho huios tou anthrōpou kathēmenos ek dexiōn tēs dynameōs tou theou</em> (ἀπὸ τοῦ νῦν ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ, 'from now the Son of man will be sitting at right hand of the po...
Read full commentary →Ellicott’s Commentary for English Readers
(69) **Hereafter shall the Son of man sit.**—Literally, *From this time forth shall the Son of Man be sitting.* In St. Luke’s shorter record the immediate sequence of this confession upon an apparent refusal to answer seems hardly consistent. The narrative of St. Matthew shows that the change of purpose or of action was caused by the solemn adjuration of the high priest, which no longer left Him t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-37. surfeiting, and drunkenness--**All animal excesses, quenching spirituality.
**cares of this life--**(See on Mr 4:7; Mr 4:19).
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
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KJV Study Commentary
<strong>Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.</strong> The Sanhedrin grasps Jesus' claim: <em>eipan de pantes, sy oun ei ho huios tou theou</em> (εἶπαν δὲ πάντες, σὺ οὖν εἶ ὁ υἱὸς τοῦ θεοῦ, 'then they all said, then you are the Son of God?'). The particle <em>oun</em> (οὖν, 'therefore, then') connects His claim to sit at God's right hand with di...
Read full commentary →Ellicott’s Commentary for English Readers
(70) **Ye say that I am.**—The question, as asked by the whole company of priests and elders, is given only by St. Luke. It apparently followed, as a spontaneous cry of indignant horror, on the answer which had been made to the adjuration of the high priest. The answer is complete in itself; but it implies, as in the less ambiguous forms in St. Matthew and St. Mark, the confession that He actually...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-37. surfeiting, and drunkenness--**All animal excesses, quenching spirituality.
**cares of this life--**(See on Mr 4:7; Mr 4:19).
Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
Read full commentary →And they said, What need we any further witness? for we ourselves have heard of his own mouth.
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KJV Study Commentary
<strong>And they said, What need we any further witness? for we ourselves have heard of his own mouth.</strong> The Sanhedrin achieves their goal: Jesus' self-testimony provides basis for conviction. The phrase <em>ti eti chreian echomen martyrias</em> (τί ἔτι χρείαν ἔχομεν μαρτυρίας, 'what further need do we have of testimony?') shows their satisfaction—no more witnesses needed. The declaration <...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 63-71**
Those that condemned Jesus for a blasphemer, were the vilest blasphemers. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not admit the proof of it to their conviction. He owns himself to be the Son of God, though he knew he should suffer for it. Upon this they ground his condemnation. Their eyes being bli...
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