Mateus 26
A.T. Robertson · Citado em PreceptAustin
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Robertson on bother - A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. Kopos is from kopto, to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary’s act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand.
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Robertson points out that "Mark and Matthew give substantially the same account of the institution of the Supper by Jesus, while Luke 22:17-20+ agrees closely with 1 Cor. 11:23-26+ where Paul claims to have obtained his account by direct revelation from the Lord Jesus." Brian Bell - The Cup! The Passover requires 4 cups of wine (2 before the meal and 2 after) -- (1) The cup of Sanctification; (2) The cup of Instruction; (3) The cup of Redemption; (4) The cup of Praise. [Taken from Ex 6:6-7+] The cup of wine that would have been raised during the meal that is now remembered when one commemorates “the Lord’s Supper” was the cup of redemption. This was when Jesus established the New Covenant in His own blood. It’s a New Covenant(20) – Sacred binding contract. (Jer 31:31-34+)...In My blood (Lk 22:20+) - Biblical covenants were always ratified by shed blood. After the cup of redemption, which commemorates God’s redemption of His people, comes the cup of praise. The cup of praise is the cup of wine that Jesus refused to drink from until the coming of His Father’s Kingdom! (see Lk 22:30+) (Reference)
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Robertson on waste - Dead loss (apoleia) they considered it, nothing but sentimental aroma. It was a cruel shock to Mary of Bethany to hear this comment. Matthew does not tell as John does (Jn 12:4+) that it was Judas who made the point which the rest endorsed. What they call waste, Jesus calls ‘a beautiful thing.’ -- D A Carson
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Robertson - An alabaster cruse of exceeding precious ointment (alabastron murou barutimou). The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Matthew does not say what the ointment (murou) was, only saying that it was "exceeding precious" (barutimou), of weighty value, selling at a great price. Here only in the N.T. "An alabaster of nard (murou) was a present for a king" (Bruce). It was one of five presents sent by Cambyses to the King of Ethiopia (Herodotus, iii. 20). NET NOTE - VIAL - A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used. Perfume - Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India (SEE ALSO What is spikenard in the Bible?) . This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The aroma of this loving deed is to abide as long as the world itself endures. -- C H Spurgeon THOUGHT - Imagine the aroma of Mary for the next few days, an aroma that reflected her worship of Jesus. When believers worship Jesus like Mary, we too exude a fragrant aroma. In fact Paul writes "thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things?" '(2Co 2:14-16+) Does your life give off this fragrant aroma of Jesus to the lost and found? It should, especially as we spend time with Him. Alabaster (211) alabastron means alabaster and by metonymy referred to a container for perfumed ointment - alabaster jar, flask, (small) bottle. It was a round vase without handles for holding perfumes (see picture above). Gilbrant - This is a soft, white, and translucent gypsum (sometimes gray or colorless like crystal) which was used for carving into vases, ornaments, or flasks for containing various perfumes and ointments. This stone was usually brought to Palestine from Egypt and was made of calcium carbonate. However, in Palestine in the Jordan Valley, a small amount of alabaster was made of calcium sulphate. See discussion below on what is an alabaster box? Alabastros - Matt. 26:7+; Mk. 14:3+; Lk. 7:37+. Once in 2Ki 21:13+ Perfume (3464)(muron) is ointment, perfume, sweet-smelling substance made not from animal fats. Apart from a single reference in Revelation 18:13+, muron occurs only in the four Gospels (13 times). The Synoptic Gospels record anointings of Jesus’ head by Mary of Bethany. Matthew and Mark clearly link this anointing to Jesus’ upcoming burial (Matthew 26:12+; Mark 14:8+). Gilbrant - Muron is the juice-like aromatic extract from plants, or perfumed oil. As a cosmetic muron could be translated “perfume.” “Ointment” is perhaps a useful English translation, since muron was often medicinal and at times cultic in significance, being used for anointing (e.g., for burial). Another common use was in the embalming process (cf. Bauer). Muron occurs 18 times in the Septuagint. The Hebrew counterpart to muron is most regularly a form of shemen, usually denoting “oil” or “perfumed oil.” A cultic use of muron in Israel’s religion is attested on several occasions (e.g., Exodus 30:25+, rōqach, “sacred anointing oil,” NIV; 1 Chronicles 9:30, “spices,” NIV; cf. Psalm 133:2). The cosmetic understanding occurs throughout the Song of Solomon (e.g., Song 1:3+; Song of Solomon 4:10,14+; cf. Wisdom of Solomon 2:7; Amos 6:6). Oils were a priceless commodity in the ancient world (Isaiah 39:2+; cf. Revelation 18:13+ and the context of the Gospel accounts).(Complete Biblical Library) Liddell-Scott on muron - sweet juice extracted form plants, sweet-oil, unguent, balsam, Hdt., etc. 2. a place where unguents were sold, the perfume-market, NET Note - Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. Muron - 14x in 13v - Usage: ointment(1), perfume(12), perfumes(1). Matt. 26:7+; Matt. 26:12+; Mk. 14:3+; Mk. 14:4+; Mk. 14:5+; Lk. 7:37+; Lk. 7:38+; Lk. 7:46+; Lk. 23:56+; Jn. 11:2+; Jn. 12:3+; Jn. 12:5+; Rev. 18:13+ Poured on (2776)(katacheo from katá = down + chéō = to pour down or out. To pour out or pour down upon (Mt. 26:7+; Mk 14:3+ and 3x in Lxx - Gen. 39:21; Job 41:23; Ps. 89:45). Liddell-Scott - a bit of sleep is poured over the eyes. Pass. to be poured over the ground, lie in heaps, Gilbrant - Katacheō is a verb used in the Greek papyri to refer to liquid being “poured down, on, or over” people or objects. The recipient of the liquid normally is found in the genitive case (cf. Moulton-Milligan). Katacheō appears only 3 times in the Septuagint. In Genesis 39:21, after Joseph was wrongly imprisoned, the Lord “showed him mercy” in the sense of “holding out, extending.” A second type of use is found in Psalm 89:45 where God “covered” David with shame as a reproach. We find the word used in the New Testament with respect to the woman who entered the house of Simon the leper and poured an expensive jar of alabaster ointment on the head of Jesus while He was reclining at Simon’s table (Matthew 26:7+; Mark 14:3+). While the disciples were indignant over her alleged waste, the Lord commended the woman for anointing His body for its forthcoming burial. As in the papyri, the object of katacheō is in the genitive case in the New Testament (cf. Blass and DeBrunner, p.90). (Complete Biblical Library) Is Matthew describing the same event in Luke Luke 7:36-50++? J C
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Robertson adds "The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman’s fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word (entaphiazo) here is the same used in John 19:40+ about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of pros to showing the purpose of Mary (the infinitive of purpose). David
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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.
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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." 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." Matthew 26:17 Now on the first day of Unleavened Bread the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” the first day of Unleavened Bread: Ex 12:6,18-20+ Exodus 13:6-8+ Lev 23:5,6+ Nu 28:16,17+ De 16:1-4+ Mk 14:12+ Lu 22:7+ Where: Mt 3:15+ Matthew 17:24,25+ Lu 22:8,9+ Related Passages: Exodus 12:3-10+ “Speak to all the congregation of Israel, saying, ‘On the tenth of this month they are each one to take a lamb for themselves, according to their fathers’ households, a lamb for each household. 4‘Now if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb. 5‘Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats. 6‘You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. 7‘Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it. 8‘They shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs. 9‘Do not eat any of it raw or boiled at all with water, but rather roasted with fire, both its head and its legs along with its entrails. 10‘And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire. THE PASSOVER LAMB Now on the first day of Unleavened Bread - The 14th of Nisan was the day leaven was removed from the houses in preparation for the feasts of Passover and Unleavened Bread. 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). Mark 14:12+ On the first day of Unleavened Bread, 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 22:7+ Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. Rooker adds that "These two ceremonies (Passover and Unleavened Bread) were apparently combined at the beginning, for the Passover lamb was to be eaten with unleavened bread (Ex 12:8+)." (New American Commentary). John MacArthur on the sometimes confusing relationship between the terms Unleavened Bread and Passover - In many ways the feast of Passover, closely associated with the feast of Unleavened Bread, was the central feast of the Jewish year. These two feasts combined to make an eight-day celebration that began with the Passover. As reflected in Matthew 26:17+, the two were so closely connected in the minds of Jews that the feast of Unleavened Bread was used as a comprehensive designation that included the Passover. The two names were, in fact, used interchangeably to designate the entire eight day celebration. Technically, however, the Passover was celebrated only on the first day, the fourteenth of Nisan, and the feast of the Unleavened Bread followed from the fifteenth through the twenty-first of Nisan. (See Matthew Commentary) The disciples (mathetes) came to Jesus (Iesous) and asked, “Where do You want us to prepare for You to eat the Passover (pascha) On Thursday afternoon the disciples take the initiative to broach this subject. They asked "where" not "if" indicating they knew Jesus had celebrated previous Passovers and would desire to celebrate this one. In short, they leave the "where" to Jesus and they would do the preparation. It is interesting that although Judas was the treasurer (John 12:6+), Jesus did not give him the task of purchasing the needed provisions. NET NOTE -This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in Mt 26:20+). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523–24. Passover (3957) pascha is the transliteration of the Hebrew word pesach/pesah (06453) which is a masculine noun thought by some writers (Brown-Driver-Briggs Hebrew and English Lexicon) to have its origin from pacach/pasah which apparently means to pass over; to spare (Ex 12:13, 23, 27+ - "Jehovah will pass"). Depending on the context, pascha refers to the Passover lamb (Lk 22:7+), the Passover meal (Lk 22:8+), or the festival of Passover (Lk 22:1+). The Passover as used in Lk 22:1+ is combined with the Feast of Unleavened Bread by Luke in a metonymy (one word or phrase is substituted for another with which it's closely associated) writing "the Feast of Unleavened Bread…called the Passover, was approaching." (Lk 22:1+) The whole feast, including the paschal eve, is called the festival of Unleavened Bread (Ex 23:15+; Lv 23:6; Ezra 6:22; Lu 22:1, 7+; Acts 12:3+; Acts 20:6+); but the simple name “Passover” (when they celebrate the "Passover Seder") is the one commonly used by the Jews to the present day for the festival of Unleavened Bread (2Chr 30:15+; 2 Chronicles 35:1, 11+; Mk 14:1+) Related Resources: Summary Chart of the Lamb of God The Lamb of God in Old and New Testaments The Question in the Old Testament was...Where is the Lamb? The Answer in the New Testament is...Behold the Lamb! The Cry throughout eternity will be...Worthy is the Lamb! (Source) Matthew 26:18 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.” Go: Mk 14:13-16+ Lu 22:10-13+ The Teacher: Mt 26:49+ Matthew 21:3+ Matthew 23:8,10+ Mk 5:35+ Joh 11:28+ John 20:16+ My time: Mt 26:2+ Lu 22:53+ Joh 7:6,30+ John 12:23+ John 13:1+ John 17:1+ Related Passages: Mark 14:13-16+ 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. Luke 22:8-13+ And Jesus sent Peter and John, saying, “Go and prepare the Passover for us, so that we may eat it.” 9 They said to Him, “Where do You want us to prepare it?” 10 And He said to them, “When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. 11 “And you shall say to the owner of the house, ‘The Teacher says to you, “Where is the guest room in which I may eat the Passover with My disciples?”’ 12 “And he will show you a large, furnished upper room; prepare it there.” 13 And they left and found everything just as He had told them; and they prepared the Passover. A "CLOAK AND DAGGER" ENCOUNTER PASSOVER LAMB PREPARES FOR PASSOVER Why the "cloak and dagger" approach to finding a place to meet? Judas would not know the room and could not alert the authorities, because Jesus did not even tell the two disciples the man's name or the location of the Passover celebration. In addition, Jesus wanted this special meal of meals, His last Passover meal, to be in a location in which they would not be disturbed. And He said, “Go into the city to a certain man - The Lord's instructions are reminiscent of our Lord’s triumphal entry into Jerusalem (Mark 11:1-6+). From other accounts we learn that (1) there were two disciples, Peter and John, who were also present at His transfiguration and in Gethsemane (2) the certain man would be identified by carrying a pitcher of water, (3) they are to meet the owner of the house (with the words "the Teacher says") who will provide the guest room (Mk 14:14+), (4) the room would be large and furnished (Mk 14:15+). Note that the text in Mk 14:13+ says the man will meet them, as if it were prearranged. Normally, only women carried water pots (see Ge 24:11+, Jn 4:7+), while men carried wineskins, so a man approaching Peter and John with a pitcher of water would leave no doubt this was the man Jesus had described. Think about this for a moment. This certain man would have to find the two disciples out of the literally thousands that were walking through the city streets! Sounds a bit like traffic in Austin, Texas! And so it is easy to overlook the miraculous aspect of this rendevous, but it was indeed a miracle that the man found Peter and John as they entered a city packed with pilgrims for the Passover. Not only did he find them, but he recognized them. Just a few more small details indicating God was in complete control. THOUGHT- Is Jesus calling you to "GO?"...to share the Gospel with my neighbor?...to go and work in the inner city sharing the Gospel? The question we all should ask ourselves is "Jesus where do you want me to go in life and what do you want me to do?" Jesus knows the beginning from the end, the alpha and the omega and as the Good Shepherd is able and willing to lead His sheep. He has a plan for each of our lives (see Eph 2:10+, Eccl 9:10+), but the question is do I want to do my less than perfect will for my life or His perfect will? (Pr 19:21) ANOTHER THOUGHT - Pause for a moment and ponder your service for the Lord Jesus. You may be an "eye" or a "hand" (1 Cor 12:15-16), or you may be a "foot," and as such you wonder "Is there really any value in what I am doing for the Lord? Am I really making a contribution? No one even knows my name or what I do." WRONG! The Teacher knows your name and He esteems your value no less then the one who preaches or teaches. No one knew this man's name except God, but that is really all that matters in eternity. Be faithful in whatever He has given you to do. One day He will introduce you to the man who did the woman's job of carrying a pitcher of water and you will both bask in the rewards for being faithful servants of the Lord Jesus Christ. Hallelujah! Amen! McKenna notes, “Treachery shadows the final hours. Jesus must protect Himself by limiting His confidence to two disciples who will know the time and place for the Passover feast.” (BORROW Communicator’s Commentary - Mark PAGE 284) James R Edwards: comments that His clear instructions "show Jesus’ knowledge and complete governance of events as his “hour” (Mk 14:35+) of death approaches. Jesus is not a tragic hero caught in events beyond his control. There is no hint of desperation, fear, anger, or futility on his part. Jesus does not cower or retreat as plots are hatched against him. He displays, as he has throughout the Gospel, a sovereign freedom and authority to follow a course he has freely chosen in accordance with God’s plan. Judas and others may act against him, but they do not act upon him. (See The Gospel According to Mark - Page 419) And say to him, ‘The Teacher (didaskalos) says, “My time (kairos - a specific epoch, not just any time in general) is near (eggus) (Cf "My time" "My hour" - Jn. 2:4+; John 7:6, 8, 30+; Jn 8:20+; Jn 12:23+; Jn 13:1+; Jn 17:1+)- Jesus declaring "My time is near" is a reference to His arrest, trials and crucifixion. This raises the question of whether this "certain man" knew or understood this time phrase as a reference to His crucifixion. The Teacher says - There were many teachers in Jerusalem at the time of the Passover, but somehow the owner would know this "Teacher" was a reference to Jesus. Jesus may have pre-arranged this encounter or it may simply be supernatural. Matthew 26:18+ adds the detail (not in Luke or Mark) that "The Teacher says, “My time is near; I am to keep the Passover at your house with My disciples.” What time? The time to eat the Passover and to inaugurate the New Covenant in His blood and/or the time of His sacrificial death as the Lamb of God. MacArthur on My time - "Jesus' statement, "My time is at hand," was perhaps more for the sake of the disciples than the two men whom Peter and John would encounter. Time does not translate chronos, which refers to a general space or succession of time, but rather to kairos, a specific and often predetermined period or moment of time. Jesus' time was also, of course, the Father's time, the divinely appointed time when the Son would offer Himself as the sacrifice for the sins of the world (cf. 1 John 2:2+). Until now that monumental time had not come and could not have come (see John 7:6+), but at this particular Passover it could not fail to come, because it was divinely ordained and fixed. That last Passover supper would set in motion the final, irreversible countdown, as it were, for the crucifixion. (See Matthew 24-28 MacArthur New Testament Commentary - Page 143) I am to keep (observe, celebrate) the Passover (pascha) at your house with My disciples (mathetes) - This is a divine appointment, somehow prearranged with the owner of the house. Think about the scene in Jerusalem, the population having swollen by up to 5 times normal, which would place a premium on rental property. This home could have been rented for a considerable sum, but God had somehow made the "reservation." Won't it be interesting in heaven to speak with this owner and ask him how he was made aware of Jesus' need? This was the last meal Jesus would eat before His crucifixion and was more than the usual Passover meal, for during the meal Jesus would reveal that He was the Passover Lamb. Note that although this is a Thursday night it is very clear that Jesus ate a meal that Luke refers to as the Passover (Mk 14:12, 14, 16+, cf Lk 22:7, 8, 11, 12+,). This is important to keep in mind because of the fact that Jesus died the next day as the Passover Lamb. IVP Background Commentary - Anyone with a two-story home, the second of which contained a “large” upper room, would be considered well-to-do. This family presumably resided in the Upper City of Jerusalem, near the temple, rather than the poorer Lower City, downwind of Jerusalem’s sewage. In comparing the parallel descriptions in the Synoptic Gospels it is notable that Jesus rightly emphasizes His possession of all that is involved in this unique time in all of eternity - "My time," "My guest room," (Mk 14:14+) "My disciples," " My body," (Lk 22:19+), "My blood" (Lk 22:20+), "My trials," (Lk 22:28+), "My Father," (Lk 22:29+), "My table in My Kingdom," (Lk 22:30+), "Not My will." (Lk 22:42+). THOUGHT - How do we respond in our role as steward when Christ claims to have need of certain of our resources? Our house, car, health, finances, children … Seek first the kingdom of God … (Mt 6:33+) Note also the Synergy of God sovereignly preparing the room and yet charging the disciples with human responsibility of preparing the Passover meal (Paul Apple)
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Robertson - It is assumed here that Jesus is observing the passover meal at the regular time and hour, at 6 P.M. at the beginning of the fifteenth (evening of our Thursday, beginning of Jewish Friday). Mark and Matthew note the time as evening and state it as the regular passover meal. Jesus (Iesous) was reclining (anakeimai - imperfect) at the table with the twelve disciples (mathetes) - Oriental meals were not taken seated at a dining room table with chairs. Reclining refers to being in a supine (lying) position, leaning on the left elbow, with feet behind them (made it easy for Mary to anoint His feet Jn 12:3+) and arranged around a table (see depiction above), where, in the Roman style, reclining couches were used. The typical furnishing would have included a low table (or a couch called a triclinium) and pillows (and possibly carpets) on which to recline. Tables and chairs were only used in Egypt in this period of time.
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Robertson - This is my body (τουτο ἐστιν το σωμα μου [touto estin to sōma mou]). The bread as a symbol represents the body of Jesus offered for us, “a beautifully simple, pathetic, and poetic symbol of his death” (Bruce). But some have made it “run into fetish worship” (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.
Mateus 26
Robertson says poimen is from a root meaning to protect; verb poimaino = to shepherd) literally describes one who herds, feeds, and tends a flock. The main responsibility of the shepherd was to keep the flock intact, to protect and to provide for the sheep. Poimen describes one who assumes leadership or guardianship over a group of believers. This title is applied to Jesus here and in in several passages (Mt 26:31+, Jn 10:11, 14, 16+, Heb 13:30 1Pe 2:25+). A shepherd is one who carries out oversight, protecting, leading, encouraging, discipling, guarding, guiding and feeding ("feed and lead"). English dictionaries say that "to shepherd" means to guide, direct or guard in the manner of a shepherd. POIMEN - 18X/17V - pastors(1), shepherd(13), shepherds(4). Matt. 9:36+; Matt. 25:32+; Matt. 26:31+; Mk. 6:34+; Mk. 14:27+; Lk. 2:8+; Lk. 2:15+; Lk. 2:18+; Lk. 2:20+; Jn. 10:2+; Jn. 10:11+; Jn. 10:12+; Jn. 10:14+; Jn. 10:16+; Eph. 4:11+; Heb. 13:20+; 1 Pet. 2:25+ Sheep (4263)(probaton from probaíno = to go before, walk ahead) is literally something that walks forward (a quadruped) and in context refers to a sheep. One of the most famous uses of probaton in the Septuagint is found in Isaiah 53:6-7+ describing both us and our Lord - "All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. " PROBATON - 35V - Matt. 7:15+; Matt. 9:36+; Matt. 10:6+; Matt. 10:16+; Matt. 12:11+; Matt. 12:12+; Matt. 15:24+; Matt. 18:12+; Matt. 25:32+; Matt. 25:33+; Matt. 26:31+; Mk. 6:34+; Mk. 14:27+; Lk. 15:4+; Lk. 15:6+; Jn. 2:14+; Jn. 2:15+; Jn. 10:1+; Jn. 10:2+; Jn. 10:3+; Jn. 10:4+; Jn. 10:7+; Jn. 10:8+; Jn. 10:11+; Jn. 10:12+; Jn. 10:13+; Jn. 10:15+; Jn. 10:16+; Jn. 10:26+; Jn. 10:27+; Acts 8:32+; Rom. 8:36+; Heb. 13:20+; 1 Pet. 2:25+; Rev. 18:13+ Scattered (1287) diaskorpizo from dia = an intensifies or denotes separation + skorpízō = to dissipate) means to scatter abroad or disperse. It is used of chaff being scattered to the wind on the threshing floor, meaning to winnow (Mt 25:24, 26+). Metaphorically it means to dissipate, squander (Luke 15:13+; Luke 16:1+). Mattoon says "to winnow, like a person that separates the grain from the chaff by throwing it up high into the air and letting the wind blow away the chaff." This is the way the prodigal son handled his resources. He was throwing away his substance." (Treasures from Luke) DIASKORPIZO - 9X/9V - scattered(6), scattered abroad(1), squandered(1), squandering(1). Matt. 25:24+; Matt. 25:26+; Matt. 26:31+; Mk. 14:27+; Lk. 1:51+; Lk. 15:13+; Lk. 16:1+; Jn. 11:52+; Acts 5:37+
Mateus 26
Robertson - The hour is at hand (ēggiken hē hōra). Time for action has now come. They have missed their chance for sympathy with Jesus. He has now won the victory without their aid. “The Master’s time of weakness is past; He is prepared to face the worst” (Bruce). Is betrayed (παραδιδοται [paradidotai]). Futuristic present or inchoative present, the first act in the betrayal is at hand. Jesus had foreseen his “hour” for long and now He faces it bravely. D A Carson - The hour of the Passion is near: it is too late to pray and gain strength for the temptations ahead. His disciples may as well sleep. The Son of Man (see on Mt 8:20+) is betrayed into the hands of sinners: he who is the resplendent, messianic King takes the path of suffering. Doubtless Jesus could see and hear the party approaching as it crossed the Kidron with torches and climbed up the path to Gethsemane. The sleepers for whom he would die have lost their opportunity to gain strength through prayer. By contrast Jesus has prayed in agony but now rises with poise and advances to meet his betrayer. (See The Expositor's Bible Commentary - Abridged Edition) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" “Lo and behold!” It serves to call attention to something external to oneself.
Mateus 26
Robertson - It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3+) and the temple police (Luke 22:52+) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3+) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.
Mateus 26
Robertson has an interesting reason why the synoptic Gospels did not identify Peter - Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter’s name (John 18:10+). Drew out (645) apospao from apó = from + spáo = to draw or pull) literally means to draw, pull or drag away from. Apospao is used literally to draw out a sword in Mt 26:51+. Apospao is used figuratively here in Acts 20:30+ to describe drawing someone away from ("attracting" them from) a point of view (resulting in alienation). A secular use means "alienate pupils from someone." Another classic writing is translated "so that they might be wrested from their sins." Other figurative uses mean to draw away from a place (Lk 22:41+) or from people (Acts 21:1+). APOSPAO - 4V - Matt. 26:51+; Lk. 22:41+; Acts 20:30+; Acts 21:1+ Sword (3162) machaira from mache = a knife, sword) refers to a relatively short sword (even dagger) for cutting and stabbing. It was extremely difficult to approach a soldier well trained in the use of the machaira for it was short and could be moved rapidly. The fact that it was two-edged made it possible to strike on either side without changing its position in the hand, and its razor-sharp point could pierce armor. Proper use of Scripture in spiritual warfare enables the Christian to stand fast "against the wiles of the devil". MACHAIRA - 26V - Matt. 10:34+; Matt. 26:47+; Matt. 26:51+; Matt. 26:52+; Matt. 26:55+; Mk. 14:43+; Mk. 14:47+; Mk. 14:48+; Lk. 21:24+; Lk. 22:36+; Lk. 22:38+; Lk. 22:49+; Lk. 22:52+; Jn. 18:10+; Jn. 18:11+; Acts 12:2+; Acts 16:27+; Rom. 8:35+; Rom. 13:4+; Eph. 6:17+; Heb. 4:12+; Heb. 11:34+; Heb. 11:37+; Rev. 6:4+; Rev. 13:10+; Rev. 13:14+ QUESTION - Why did Peter cut off the ear of Malchus, one of the people trying to arrest Jesus? ANSWER - The Synoptic Gospels detail one of the most dramatic events during Jesus’ arrest in Gethsemane: a disciple cutting off the right ear the high priest’s servant (Matthew 26:51+; Mark 14:47+; Luke 22:50+). John’s account then fills in the details: Peter is the one who struck and cut off the ear of the servant, whose name was Malchus (John 18:10+). It was a late night after a full day, and Peter was thoroughly exhausted. In the Garden of Gethsemane, Peter had dozed off several times while he was supposed to be praying, and each time Jesus roused him. Then a mob led by Judas—a fellow disciple and friend—appeared in Gethsemane to arrest Jesus. Peter, shocked and scared, acted on impulse to defend his Lord. He swung his sword and cut off Malchus’ ear in the chaos. Jesus rebuked Peter: “Put your sword back in its place, . . . for all who draw the sword will die by the sword” (Matthew 26:52+). Jesus then let Himself be taken. It is strange that Peter would cut off someone’s ear in this situation. It is unlikely that he was aiming for Malchus’ ear and nothing else; he wanted to cause a more serious injury. There are two ways Malchus’s ear could have been hit: 1) Peter swung his sword down vertically, aiming to cleave Malchus’ skull, or 2) Peter swung his sword horizontally, aiming for the head or neck. In either case, Malchus moved his head out of the way of the swinging sword, which grazed the right side of his head and removed his ear. Dodging the sword probably saved Malchus’ life. Why did Peter engage in swordplay in the first place? It seems the rash and tired apostle believed that Jesus needed help to prevent His arrest, but Jesus corrected him. Jesus had all kinds of help available to Him: “Do you think I cannot call on my Father, and He will at once put at My disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?” (Matthew 26:53–54+). This arrest was not an accident. Jesus knew it was coming. If Christ had really wanted to prevent His crucifixion, He would not have needed Peter’s little sword; all the angels of heaven would have come in an instant if summoned. But the Scriptures must be fulfilled (Mark 14:49+), and Jesus had to go to the cross and “drink the cup the Father has given Me” (John 18:11+). After halting the violence, Jesus reattached and healed Malchus’ ear (Luke 22:51+). Amazingly, even after witnessing that miracle of mercy, the mob proceeded to arrest the Lord. Jesus submitted to His Father’s plan and let Himself be apprehended and crucified to fulfill Scripture and pay for the sins of the world. Peter, who at that time had “merely human concerns” in mind (Matthew 16:23+), tried to prevent the arrest with violence. Peter’s earth-bound perspective, fear, and exhaustion clouded his judgment the rest of that night (see Matthew 26:69–75+; Mark 14:66–72+; Luke 22:54–62+; John 18:15–18, 25–27+). Matthew 26:52 Then Jesus *said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. Put: Mt 5:39+ Ro 12:19+ 1Co 4:11,12+ 1Th 5:15+ 1Pe 2:21-23+ 1 Peter 3:9+ Those: Mt 23:34-36+ Ge 9:6+ Ps 55:23 Eze 35:5,6 Rev 13:10+ Revelation 16:6+ Gleason Archer - Does the New Testament teach pacifism or the abolition of capital punishment? page 341 JESUS' COMMAND AND WARNING TO PETER Then Jesus (Iesous) *said to him, “Put your sword (machaira) back (apostrepho - aorist imperative) into its place - Jesus' like a commanding general gives a military-like order to "Stand down!" Violence in defense of Christ is completely unjustified. -- D A Carson For (gar - term of explanation) all those who take up the sword (machaira) shall perish (apollumi) by the sword (machaira) - Jesus explains why Peter is to "stand down." The user of the sword does not bring deliverance but in fact brings trouble upon himself. In practical terms if one strikes another with a sword, the expected and usual reaction is that they will be struck in retaliation which might end the original attacker's life. Jesus is the Prince of peace, not the Prince of war and His disciples likewise are to be peacemakers for the sake of His Name. (Beloved disciple, are you a peacemaker or a warmonger?) As Jesus had taught on the mount, "Blessed are the peacemakers, for they shall be called sons of God." (Mt 5:9+) The warlike will perish at the hands of the warlike. -- Leon Morris I like Stuart Weber's remark that "Jesus would provide the disciples with more effective weapons, suited to a different type of battle, to win a victory much greater than a military triumph. He wanted them alive to carry on the spiritual battle until the gospel of the kingdom was preached to all peoples of the world (Mt 24:14+)." (HNTC-Mt) Henry
Mateus 26
Robertson - It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in Luke 22:38+ as well as in Matt. 5:39+ (cf. John 18:36+). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. J C
Mateus 26
Robertson - So Caiaphas put Jesus on oath in order to make Him incriminate Himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that He was not thinking of oaths in courts of justice when He prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. So Jesus answered knowing full well the use that would be made of his confession and claim. Bob
Mateus 26
Robertson notes that Peter - was sitting without (ἐξω [exō]) the hall where the trial was going on in the open central court with the servants or officers (ὑπηρετων [hupēretōn], under rowers, literally, Mt 26:58+) of the Sanhedrin. But he could possibly see through the open door above what was going on inside. It is not plain at what stage of the Jewish trial the denials of Peter took place nor the precise order in which they came as the Gospels give them variously.....Peter was warming himself by the fire and the light shone in his face.
Mateus 26
Robertson says "The Galileans had difficulty with the gutterals and Peter’s second denial had exposed him to the tormenting raillery of the loungers who continued to nag him."
Mateus 26
Robertson says " He called down on himself (καταθεματιζειν [katathematizein]) imprecations in his desperate irritation and loss of self-control at his exposure." And immediately (euthus) a rooster crowed - Jesus' prophecy issued to Peter in John 13:38+ is now immediately fulfilled. Jesus prophecy proved perfect, but so would His prophetic promise "but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." (Lk 22:32+). Immediately might also suggest it startled Peter.
Mateus 26
Robertson notes that "Luke adds that the Lord turned and looked upon Peter (Luke 22:61+). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. So outside he went with a broken heart....The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke 22:31+f.). MacArthur on Peter's eyes catching the eyes of Jesus - Luke 22:61+ says, “and the Lord turned and looked at Peter.” The Lord turned and looked at Peter. Straight into Peter’s eyes went the gaze of the Lord Jesus. Perhaps his trial had just ended and He was coming back across the courtyard, headed to prison where he’d be kept for a few hours until the dawn, fake trial, scourging, crucifixion in the morning. His face covered with spit, black and blue puffy from being punched in the face and slapped. His garments covered with sweaty blood that had oozed out of His sweat glands in the agonies in the garden. And as He’s bound, is taken through the courtyard. He looks right into the eyes of Peter. I’m pretty sure that’s a look that Peter never, ever, ever forgot. There is hope for anyone who turns back to Him in faith -- Bob Utley And he went out (exerchomai) and wept (klaio) bitterly (pikros) - Peter was heartbroken. That he wept implies not only that he shed tears, but also manifested external expression such as weeping aloud, expressing uncontainable, audible grief typically even accompanied by wailing and sobbing, as when one suffers a traumatic personal loss (which is exactly what Peter had suffered).
Mateus 26:41
Robertson writes that… Spirit (pneuma) here is the moral life (intellect, emotions) as opposed to the flesh (cf. Is 31:3; Ro 7:25).