Luke 22 Luke 22:1–2 The chief priests and scribes conspire against Christ. Luke 22:3–6 Judas covenants to betray him. Luke 22:7–18 The apostles sent to prepare the passover: Christ eateth it with them, Luke 22:19–20 and institutes his last supper.

See Poole on “Matt. 26:1” and following verses to Matt. 26:5, See Poole on “Mark 14:1–2”.

See Poole on “Matt. 26:14”, and following verses to Matt. 26:19. See Poole on “Mark 14:10”, and following verses to Mark 14:16.

See Poole on “Matt. 26:20”, and following verses to Matt. 26:30, where is opened whatsoever Luke hath that is not in the other evangelists.

Luke only taketh notice of this strife at the time of their being in the guest chamber. Such a strife we read of, Matt. 18:1, Matt. 20:25–26, Mark 9:33 and in this Gospel, Luke 9:46; by which it is apparent, that they had been more than once arguing this point.

See Poole on “Matt. 20:25”, and following verses to Matt. 20:28. The sum is, our Saviour hereby teacheth all his disciples (his ministers especially) to avoid affectation of rule and dominion, as that which became heathens rather than Christians, and the kings of the Gentiles rather than the…

These verses seem to contain (though in a few more words) the substance of what we met with Matt. 19:28. There they are spoken as an answer to Peter, speaking on the behalf of himself and the rest of the apostles, who had forsaken all to follow Christ.

Our Lord directeth his speech to Peter, as one who (as it will by and by appear) had a greater confidence of himself than the rest expressed, and as one who he foresaw would fall more foully than the rest; though it appears, that in his speech he had a respect to them all, for the word you is in…

This is more largely recorded by Matt. 26:33–35, and by Mark 14:27–30.

Those who interpret Luke 22:35–36, as a precept of our Saviour’s imposing a duty upon his disciples, or a counsel concerning the proviting arms which they might use for the protection and defence of themselves, will not only find a difficulty to reconcile their notion of it to several other…

Both Matthew and Mark say, he went to a place called Gethsemane; but that makes no difference, for whether Gethsemane signifieth a village, or a garden, or a valley, all agree it was at the foot of the mount of Olives.

When he came to the mount of Olives, he first setteth his disciples to that work, which at this day was proper for them. Pray that ye enter not into temptation; that, if it be the will of God, you may be delivered from such an hour of trial as I am entering into; or, at least, that you may not be…

Whether from the eight, or from Peter, James, and John also, the evangelist doth not tell us; but some are of opinion, that he took the three disciples along to join with him in prayer, from whom some account might be given of the substance of his prayer, which followeth.

We have a larger account given us of our Saviour’s prayer, See Poole on “Matt. 26:39”, and following verses to Matt. 26:46. See Poole on “Mark 14:35”, and following verses to Mark 14:42.

We have formerly opened these verses in Matt. 26:44–46, where we took them in, as being a part of the history of our Saviour’s praying before his passion.

The relations which Matthew and Mark give us are both more particular than that given us by Luke, to which we refer the reader. Luke speaketh but of his praying once; Matthew saith he prayed thrice.

See Poole on “Matt. 26:47”, and following verses to Matt. 26:49. See Poole on “Mark 14:43”, and following verses to Mark 14:45.

No other evangelist but John hath this passage perfect. What he hath we have opened in our notes on Matt. 26:51–52, because it tendeth to complete that part of the history there discoursed, concerning Christ’s being apprehended.

See Poole on “Matt. 26:55”. See Poole on “Mark 14:48–49”. It speaketh a great degree of rage and malice against our Saviour, that so great men, as the chief of the priests and the elders, should come out at midnight, in the company of the officers and soldiers, to apprehend Christ.

The whole history of Peter’s denial of his Master, and of his repentance. See Poole on “Matt. 26:69”, and following verses to Matt. 26:75, where we have opened what passages relating to it are in Mark or this evangelist.

Concerning these abuses offered to our Saviour. See Poole on “Matt. 26:67–68”. See Poole on “Mark 14:65”.

Our blessed Lord before his death passed two trials or examinations. The one before the Jewish sanhedrim, whose proper province it was to try such as were accused as false prophets, or blasphemers. This was a kind of ecclesiastical court.