Reading the Gospels Together The Story of the Last Meal – Part 2 It is when we arrive at Luke’s gospel that we notice some very significant changes in the story. Luke begins by following Mark nearly word for word as the story of the preparation for the Passover meal is told. And then the changes begin. Luke re-writes Mark’s story in such a way that it is only vaguely recognizable. To begin with Luke adds a compassionate note that Jesus has longed to eat this Passover with his disciples. There can be no doubt that Luke understands this meal as the Passover meal. Of course, Mark and Matthew had also viewed this meal as the Passover but Luke makes that unmistakably clear. This is really important to note when we turn to John’s telling of this meal. John will make it unmistakably clear that the meal Jesus ate with his disciples was not the Passover meal. We will deal with that later. As we return to Luke we will notice that he does not mention his betrayer until after the supper. Mark and Matthew had begun on that ominous note. Instead Luke moves right from Jesus’ passionate words of longing to eat the meal to the actual eating. Luke begins with the cup of wine, moves to the bread, and then back to the wine. This should not be viewed as strange since wine was consumed on several occasions in the Passover meal. Though Luke has made this change his words are significantly like those of Mark and Paul before them both so that it is clear he knows the story of the transformation of Passover into Holy Communion. Luke has been quite free with his use of Mark at this point. It is only after the meal that Jesus begins to speak of his betrayer. Luke’s story is much like Mark’s and like Mark he mentions no names. And then Luke adds three significant pieces to his story of the meal in the upper room. First Luke adds a story of the disciples arguing about who is the greatest in the kingdom of God. Mark had told a story quite similar to this one after Jesus had predicted for a second time that he would suffer, die and on the third day rise from the dead. Luke had followed Mark in telling about that second passion prediction including Mark’s words about the argument over who is the greatest. So Luke tells that story a second time here and adds to it. Jesus confronts his disciples regarding how their actions are no better than those of the Gentiles as long as they value what is great in the same way they do. Greatness in God’s kingdom is “upside down” in comparison. Having made his point Jesus goes on to tell his disciples who have remained with him in all his trials that they are soon to receive a kingdom – the kingdom of God which will dawn in the death and resurrection of Jesus – and they will sit on thrones in that kingdom judging the tribes of Israel. But they will judge by the standards of the kingdom as servants and as the least. Luke vision of the kingdom dawning has begun. At this point Luke tells his readers of Jesus’ prediction that Peter will deny Jesus. Mark, and Matthew following him, will tell that episode as the group comes to Gethsemane. And then Luke adds one more peculiar reference to Jesus instructing his disciples to take up a sword. He reminds them of the fact that they lacked nothing when they were on their missionary journeys earlier even though they took little for their journey. Now they will be in need – even of a sword. Interpreters of Luke have long puzzled over what Luke says here. It seems so strange knowing what else we know about Jesus. Perhaps Luke is only setting the stage for what he says about Jesus being numbered among the transgressors and has no other point to the swords. At any rate the sword will appear at the arrest and Jesus will tell his disciples to put their swords away. Luke has modified Mark’s story significantly. Yet, it is clear that he is telling the same story in roughly the same way. In the end, Mark, Matthew, and Luke agree on the basic points – Jesus knew of the arrangement for the preparation of Passover even before it happened so his words are true, Jesus spoke ominous words about his betrayer, and Jesus transformed Passover in Holy Communion. These are the core elements that unite the synoptic writers.