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A.T. Robertson · Citado em PreceptAustin
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Robertson - Both names (Unleavened Bread and Passover) are used here as in Mark 14:1+. Strictly speaking the Passover was Nisan 14 and the Unleavened Bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Ex. 23:15, etc.) occurs, for Mark 14:1+ has just "the unleavened bread." Matthew 26:17 uses unleavened bread and passover interchangeably. (Word Pictures in the New Testament)
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Robertson - The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast. (Word Pictures in the New Testament) This section is filled with irony, and here we see the sad irony that the Jewish leaders feared men but did not fear God! The feared the crowds more than they feared the crime. They were not afraid to kill the Son of God but were afraid of what the crowds might do! Beloved, we need to look out when we are more concerned with what people think than with what God thinks about us. We are in danger of becoming entrapped as a pawn of peer pressure! Pr 29:25 (note) says "The fear of man brings a snare, but he who trusts in the LORD will be exalted." Notice the antidote for fear in this verse. What do you observe? The antithesis if fear is faith, trusts in Jehovah.
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Robertson says the strategos were "Leaders of the temple guards (Acts 4:1), the full title, "captains of the temple," occurs in Luke 22:52." Only Luke tells us that the officers were involved. These were not military guards, but the Levitical officers who had charge of the Temple watch. Vine says strategos "came to denote a civil commander, a governor (Latin, duumvir), the highest magistrate, or any civil officer in chief command, Acts 16:20, 22, 35, 36, 38; also the chief captain of the Temple, himself a Levite, having command of the Levites who kept guard in and around the Temple, Luke 22:4, 52; Acts 4:1; 5:24, 26. Cp. Jer. 20:1. BDAG - 1. the highest official in a Gr-Rom. city, praetor, chief magistrate pl. of the highest officials of the Roman colony of Philippi. This title was not quite officially correct, since these men were properly termed ‘duoviri’, but it occurs several times in ins as a popular designation for them 2. commander responsible for the temple in Jerusalem, captain of the temple Ac 4:1; 5:24.
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Robertson has an interesting (albeit slightly speculative) comment - No doubt the rabbis looked on the treachery of Judas as a veritable dispensation of Providence amply justifying their plots against Jesus. (Word Pictures in the New Testament) Steven
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Robertson says "Judas went at his business and stuck to it." Vincent has "He kept seeking: busied himself continuously from that time." "The hunt was on." (Bock) Good opportunity (2120) eukairia from eukairos (see that study) from eu = good + kairos = season, opportune time, "window of opportunity") is a noun that means the right, suitable time, the convenient opportunity. It conveys a particular time of some importance, a moment that alone is suitable for a specific action. Eukairia Matt. 26:16; Lk. 22:6 Eukairia in Septuagint - Ps. 9:9 - A stronghold in times of trouble; Ps. 10:1 - Why do You hide Yourself in times of trouble?; Ps. 145:15 - And You give them their food in due time. Shakespeare although not using the specific Greek word, alludes to the idea inherent in the root word kairos - There is a tide in the affairs of men, which, taken at the flood, leads on to fortune. Omitted, all the voyage of their life Is bound in shallows and in miseries. (Julius Caesar, 4.3.217) Napoleon said, "There is in the midst of every great battle a ten to fifteen minute period that is the crucial point. (cf "Kairos") Take that period and you win the battle; lose it and you will be defeated." Good opportunity in this context is one of the more striking oxymorons recorded in all of human history! A good opportunity for a bad deed! On face value, there is nothing good about Judas' treachery and betrayal of Jesus. Of course the omnipotent, sovereign God will cause it to work together for good (Ro 8:28+, Acts 2:23+), by bringing about the crucifixion of the Lamb of God in perfect fulfillment of the Feast of Passover. Recall that in Luke 4:13+ "when the devil had finished every temptation, he left Him until an opportune time," so that now in Judas there was "an opportune time" for attacking Jesus, but this not not with temptation but with torture. Robertson - This was the whole point of the offer of Judas. He claimed that he knew enough of the habits of Jesus to enable them to catch him "in the absence of the multitude" (Luke 22:6) without waiting for the Passover to be over, when the crowds would leave. (Word Pictures in the New Testament) To betray (hand over) (3860)(paradidomi) means to give over to the power of another and is used five times in Luke 22 (Lk 22:4, 6, 21, 22, 48)! Apart from the crowd ("in the absence of the multitude" = KJV; "when no crowd was present" = NET) - Luke had already said the leaders "were afraid of the people." (Lk 22:2). Luke alone of the synoptic accounts adds this detail. This was crucial lest a riot break out thus was undoubtedly a stipulation of the Jewish leaders. It had to be in secret! Like so many sins, this most sinister of sins needed to take place in secret, in the dark. Woe! Are you on "high alert" dear follower of Christ when the sun goes down or when you find yourself alone with only God watching what you're watching? Woe! Stein comments that "Once again Luke mentioned the positive attitude of the crowd toward Jesus (cf. Lk 19:48; 20:6, 19)." Luke 22:7 Then came the [first] day of Unleavened Bread on which the Passover [lamb] had to be sacrificed. KJV Luke 22:7 Then came the day of unleavened bread, when the passover must be killed. Luke 22:1; Exodus 12:6,18; Mt 26:17; Mark 14:12 Luke 22 Resources - Multiple Sermons and Commentaries Alfred Edersheim - Make Ready the Passover THE PASSOVER LAMB SACRIFICED Parallel Passages point out that Jesus was betrayed on the day of Passover. Matthew 26:17-19 Now on the first day of Unleavened Bread (AKA "PASSOVER") the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” (LUKE DOES NOT RECORD THEIR QUESTION) 18 And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is near; I am to keep the Passover at your house with My disciples.”’” 19 The disciples did as Jesus had directed them; and they prepared the Passover. A T Robertson - There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last Passover meal. My view is that the five passages in John (Jn 13:1f., 27; Jn 18:28; 19:14, 31) rightly interpreted agree with the Synoptic Gospels (Mt. 26:17, 20 = Mk 14:12, 17 = Luke 22:7, 14) that Jesus ate the Passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The Passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the Passover meal at the regular time and died on the cross the afternoon of 15 Nisan. (See John MacArthur's explanation below) Mark 14:12-16+ On the first day of Unleavened Bread (AKA "PASSOVER"), when the Passover lamb was being sacrificed, His disciples said to Him, “Where do You want us to go and prepare for You to eat the Passover?” (LUKE DOES NOT RECORD THEIR QUESTION) 13 And He *sent two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him; 14 and wherever he enters, say to the owner of the house, ‘The Teacher says, “Where is My guest room in which I may eat the Passover with My disciples?”’ 15 “And he himself will show you a large upper room furnished and ready; prepare for us there.” 16 The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover. THURSDAY EVENING Darrell Bock gives an excellent summary of this next section - Luke loves meals. This is his seventh meal scene; it is also one of his most dramatic (see Luke 5:29-32; Luke 7:36-50; Luke 9:12-17; Luke 10:38-42; Luke 11:37-54; Luke 14:1-24; two more remain, Luke 24:28-32, Luke 24:36-43). At the dinner table friends can enjoy fellowship and reflect on events. Such an intimate occasion is the setting for Jesus' final words to his disciples. Added to the intimacy of the scene is its timing. A Passover meal is being celebrated (vv. Luke 22:7-9).During the celebration of God's saving of Israel, Jesus will discuss his sacrifice on behalf of his disciples. It will be a meal to remember, not only because this event forms the basis of the Lord's Supper but also because Jesus predicts a betrayal, defines true leadership, promises authority to the eleven, predicts Peter's failure and warns of coming rejection. Even as he faces death, Jesus serves by preparing others for their task. (Luke 22:1-38 Betrayal and a Farewell) Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed - Remember that Luke has already told us that the term day of Unleavened Bread is synonymous with the Passover. So this day is the Passover, Nisan 14 (Ex 12:6; Lev 23:5, 6) the day when the lambs had to be sacrificed. The actual Feast of Unleavened Bread followed for the next 7 days (Nisan 15-21). Passover (Lk 22:1, 7, 8, 11, 13, 15)(3957)(pascha) depending on the context refers to the Passover lamb (Lk 22:7), the Passover meal (Lk 22:8), or the festival of Passover (Lk 22:1). Related Resources: Summary Chart of the Lamb of God The Lamb of God in Old and New Testaments Had to be (must) (1163)(dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but binding out of intrinsic necessity - the sacrifice was necessary on Nisan 14 to fulfill the meaning of the Feast of Passover. The First Passover set the captives free from Egypt. The Last Passover (the ultimate Passover) sets the slaves free from sin. It MUST come to pass in order to fulfill God's plan of Redemption. Sacrificed - The lamb to be sacrificed was selected on the 10th day of the month Nisan (Ex 12:3) and then slain between 2:30-5:00 in the afternoon in the courtyard of the Temple. The Passover feast itself did not begin until sunset. CHRONOLOGICAL ISSUES WITH TIMING OF PASSOVER MEAL Now we come to the difficult part -- Warning - the following comments may or may not help you resolve the chronological questions. There is no question that the Last Supper of Jesus with His disciples on Thursday evening was also a Passover meal (Mt. 26:17-19; Mk 14:12-16; Lk 22:7-15). The problem is that John 18:28 records "Then (THIS IS AFTER THE THURSDAY PASSOVER AND AFTER JESUS' ARREST)they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover." So you can see the potential conflict - Jesus celebrated Passover on the preceding Thursday evening and these Jews would celebrate Passover on Friday evening. The related question arises arises that if Jesus celebrated Passover on Thursday evening, He would have eaten a roasted lamb that had been sacrificed as a "Passover lamb" on Thursday afternoon (cf Ex 12:9). So again you can readily see the potential problem for how could Jesus eat the Passover lamb on Thursday and also be the Passover Lamb on Friday when the lambs were slaughtered for the evening Passover meal? There is also a statement in John which is difficult to resolve. John MacArthur give some more background on this apparent conflict... The apostle John notes that after the Passover meal (ED: ON THURSDAY EVENING) Jesus took His disciples out of the city to the Garden of Gethsemane, which was on the western slope of the Mount of Olives. He was arrested there and taken first to the high priest Annas (John 18:13) and then to the house of his father-in-law, Caiaphas, who also still held the title of high priest (John 18:24). A few hours later, while it was still early on Friday morning, Jesus was taken to Pilate. But the Jewish leaders would "not enter into the Praetorium (or here) in order that they might not be defiled, but might eat the Passover" (John 18:28). Unlike Jesus and the disciples, those Jews obviously had not yet eaten the Passover. Some interpreters suggest that because those religious leaders would surely have celebrated the Passover at the proper time, Jesus must have moved His observance up a day. But Jesus was meticulous in His observance of the Mosaic law and would not have desecrated such an important feast by observing it at the wrong time. Even had He wanted to do such a thing, however, He could not have, because the lamb eaten at the Passover meal first had to be slaughtered by a priest in the Temple and have its blood sprinkled on the altar. No priest would have performed that ritual a day earlier; or even an hour earlier, than the law prescribed. Other scholars suggest that the chief priests and elders involved in Jesus' arrest were a day late in their observance. But in spite of their control of the Temple, even those ungodly men would not have dared make an exception for themselves for this most celebrated of all feasts. Not only that, but John recognized Friday as the legitimate Passover day reporting that when Pilate finally agreed to Jesus' crucifixion "it was the day of preparation for the Passover" (John 19:14). In the same verse he states that "it was about the sixth hour," that is, noon on Friday. Some three hours later, "about the ninth hour;" (ED: NINTH HOUR = 3 PM BY HEBREW TIME, THE HOUR WHEN THE PRIESTS BEGAN TO SACRIFICE THE PASSOVER LAMBS IN THE TEMPLE - "DARKNESS FELL OVER THE WHOLE LAND" FROM NOON UNTIL 3PM, AT WHICH TIME TWO EVENTS OCCURRED - THE VEIL OF THE TEMPLE WAS TORN IN TWO AND JESUS' CRIED OUT AND BREATHED HIS LAST JUST AS THE PASSOVER LAMBS WERE BEGINNING TO BE SACRIFICED - Lk 23:44-46). Jesus cried out from the cross, "My God, My God, why hast Thou forsaken Me?" (Matt. 27:46). Shortly after that, "Jesus cried out again with a loud voice, and yielded up His spirit" (Mt 27:50). John therefore specifically recounts that our Lord died within the prescribed time of sacrifice for the Passover lambs, from three to five o'clock in the afternoon of Passover day. At the very time those lambs were being sacrificed in the Temple, "Christ our Passover also [was] sacrificed" on Calvary (1 Cor. 5:7). (MacArthur New Testament Commentary – Matthew) So the question is if Jesus was crucified as the Lamb of God on the Passover on Friday (and He was), why did Jesus observe the Passover meal on the previous Thursday evening? How is it possible to reconcile the Scriptural record? The table below lays out the chronology of the last two days of Jesus' life. A number of sources tell us that there were two ways of reckoning the beginning of the Passover. One is based on the northern Galilean mode of reckoning the Passover from Sunrise to Sunrise. This would explain how Jesus would be able to celebrate the Passover/Last Supper on Thursday evening and still be the fulfillment of the Passover Lamb on Friday afternoon on the day of Passover. The second mode of reckoning the Passover was from Sunset to Sunset. Using this chronology the Jews who held to this timing would be able to kill the Passover Lambs beginning at 3 PM that would then be eaten at their Passover Meal on Friday evening. The killing of the Passover Lambs corresponds to the exact time when Jesus the Lamb of God gave up His life on the Cross. See John MacArthur's explanation below. NISAN 14 NISAN 15 THURSDAY FRIDAY SUNRISE SUNRISE Lambs Sacrificed 3 PM Jesus sacrificed Dies at 3 PM When Lambs were being Sacrificed SUNSET SUNSET Jesus Celebrates Passover/Lord's Supper Jews Celebrate the Passover Meal In the Gospel of John Leon
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Robertson - But I (Egō de). Jesus dares to cite his own conduct, though their leader, to prove his point and to put a stop to their jealous contention for the chief place at this very feast, a wrangling that kept up till Jesus had to arise and give them the object lesson of humility by washing their feet (John 13:1-20). (Word Pictures in the New Testament) I am among you as the one who serves - Jesus presents Himself as the example of true servant hood which contrasts with the world's picture of greatness. He is saying that He is one who serves and by implication that is what constitutes true greatness in the eyes of God. Jesus' example is the standard for His disciple. We are to imitate Jesus' example of "washing feet" (John 13:1-17). Seek to serve, not to be served.
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Robertson - Probably "trials" is better here as in James 1:2 though temptations clearly in James 1:13ff. This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity. Hebrews speaks of Jesus' trials/temptations Heb 2:18+ For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. Heb 4:15+ For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Oswald Chambers - Do You Continue To Go With Jesus? Ye are they which have continued with Me in My temptations. Luke 22:28. It is true that Jesus Christ is with us in our temptations, but are we going with Him in His temptations? Many of us cease to go with Jesus from the moment we have an experience of what He can do. Watch when God shifts your circumstances, and see whether you are going with Jesus, or siding with the world, the flesh and the devil. We wear His badge, but are we going with Him? “From that time many of His disciples went back and walked no more with Him.” The temptations of Jesus continued throughout His earthly life, and they will continue throughout the life of the Son of God in us. Are we going with Jesus in the life we are living now? We have the idea that we ought to shield ourselves from some of the things God brings round us. Never! God engineers circumstances, and whatever they may be like we have to see that we face them while abiding continually with Him in His temptations. They are His temptations, not temptations to us, but temptations to the life of the Son of God in us. The honour of Jesus Christ is at stake in your bodily life. Are you remaining loyal to the Son of God in the things which beset His life in you? Do you continue to go with Jesus? The way lies through Gethsemane, through the city gate, outside the camp; the way lies alone, and the way lies until there is no trace of a footstep left, only the voice, “Follow Me.” (My Utmost for Your Highest). Luke 22:29 and just as My Father has granted Me a kingdom, I grant you KJV Luke 22:29 And I appoint unto you a kingdom, as my Father hath appointed unto me; ESV Luke 22:29 and I assign to you, as my Father assigned to me, a kingdom NIV Luke 22:29 And I confer on you a kingdom, just as my Father conferred one on me NKJ Luke 22:29 "And I bestow upon you a kingdom, just as My Father bestowed one upon Me, YLT Luke 22:29 and I appoint to you, as my Father did appoint to me, a kingdom, Luke 12:32; 19:17; Mt 24:47; 25:34; 1 Cor 9:25; 2 Cor 1:7; 2 Ti 2:12; Jas 2:5; 1 Pe 5:4; Rev 21:14 Luke 22 Resources - Multiple Sermons and Commentaries PROMISE OF A KINGDOM And - Jesus links this promise with their faithfulness in Lk 22:28, a promise which continues in the following verse (Lk 22:30). Just as My Father has granted Me a kingdom, I grant you - Jesus is King of the Kingdom granted to Him by His Father and has the right to make a grant to His disciples. The Net Bible translates it "Thus I grant to you a kingdom, just as my Father granted to me." NET Note - With the statement "I grant to you a kingdom" Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows. David
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Robertson adds "It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast." To the Mount of Olives - The other Gospel accounts add details - John 18:1 says "there was a garden in which He entered with His disciples." Matthew 26:36 "Then Jesus came with them to a place called Gethsemane ( meaning "oil press"), and said to His disciples, “Sit here while I go over there and pray.”" Bob
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Robertson adds that "Jesus challenges the act of Judas openly and calls it betrayal, but it did not stop him!" Judas, are you betraying the Son of Man with a kiss? - Or "by means of a kiss." Jesus asked this question before the hypocritical kiss (Mt 26:49, Mk 14:45). Some see it as a type of rebuke. Of course the question was rhetorical for Jesus knew the "Judas sign" would be a kiss, which ironically and sadly was normally a sign of friendship! This picture of a kiss normally expressing friendship recalls the messianic prophecy in Psalm 41:9 "Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me." This prophecy was actually fulfilled at the last supper, Jesus declaring "I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.’ (Jn 13:18) David
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Robertson says "Imperfect active, were mocking, inchoative, began to mock, to play like boys." Beating (dero) is in the present tense depicting continually beating Jesus! While the diagram above may not be totally accurate, clearly the beating of Jesus broke His skin. Note the pieces of bone and metal in the whip above which would have bruised and torn away pieces of skin which would have cause intense, agonizing pain! One question is who are the men here? Luke says it was the men who were holding Jesus, so clearly the guards were involved in this mistreatment of our Lord. Mark 14:65 agrees that the "officers" (huperetes) (the attendants of the Sanhedrin) were beating Jesus. The irony of course is that those who should have been guarding and protecting Jesus to ensure fair treatment and justice acted in diametrically and devilishly opposite manner! So yes the guards were slapping Jesus, but I think the Sanhedrin were also involved. Why? In Mk 14:64 Caiaphas said “You (addressing the Sanhedrin) have heard the blasphemy; how does it seem to you?” And they (Sanhedrin) all condemned Him to be deserving of death." So here we see that clearly Caiaphas is addressing the Sanhedrin. Then the very next words Mark writes say that "Some began to spit at Him..." which has to be a reference to some of the Sanhedrin who had just condemned Him in Mk 14:64. Thus it seems reasonably certain that both the religious leaders and the guards were involved in mistreating Jesus. Woe to them all! Jesus had prophesied they would mock and mistreat Him For He will be handed over to the Gentiles, and will be mocked (empaizo) and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.” (Lk 18:32-33+) Fruchtenbaum adds that "The religious leaders engage in activities that were punishable by steep fines in Jewish law. The offenses included hitting, which is punishable by 4 denarii (four days wages). Then palm slaps, punishable by a 200 denarii fine (200 days wages). Then spitting in His face, punishable by a 400 denarii fine (400 days wages)." Bob
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Robertson explains that "This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1+; Matthew 27:1 who give in detail the first appearance (ED: That is his first appearance before Caiaphas and the Sanhedrin between 1-3 AM which was His Second Mock Trial, the first being in the house of Annas) and trial (Mt 26:57-68, Mk 14:53-65). Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mk 14:64; Mt 26:66)." (Word Pictures in the New Testament) Bob