Mateus 26

Mateus 26

Clarke remarks that "Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood!”" D A Carson - In the narrative line of Matthew, this pericope is a masterpiece of irony. The Judge of the universe, King Messiah, the glorious Son of Man, is about to be judged. After Jesus’ warnings against hypocrisy (23:12–31) and his demand for righteousness that involves the whole person (25:31–46), the plot moves on by stealth and by a morally bankrupt expediency (26:4–5). The Passion begins. (See Matthew) Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Note in the Great Commission that the implication is that the disciple is not just a hearer and a learner from another, but is a doer of what he learns for Mt 28:20 says "teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Swindoll - A mathētēs is one who subjects himself or herself to a process of becoming familiarized with something by experiencing, learning, or receiving direction. This process usually implies the aid of another person, and as the term fully developed, it was inconceivable for one to be a learner without a guide or a master. The term is used to refer to the disciples of rabbis, and those of John the Baptizer, the Pharisees, and Moses (e.g., Mark 2:18; John 9:28). Although we often refer to the twelve apostles as the “twelve disciples,” it is important to recognize that this term often refers to all (ED: HOW MANY?) of Jesus’ followers (Luke 6:13, 17). (Insights on Luke ) There is a teaching (which I consider borders on a false teaching) that not all genuine believers are disciples of Christ. This is taught by a number of evangelicals, some of whom are very prominent. They teach that there are believers and then there is an "elite" group of believers who warrant the designation of "disciples." This is not correct! Every genuine believer is a disciple of Jesus Christ. QUESTION - What happened in the upper room? ANSWER - The events that occurred in the “upper room,” also known as the “Cenacle,” are described in Matthew 26:1–29+, Mark 14:12–25+, Luke 22:7–20+, and John 13:1–38+. During these last hours that Jesus spent with His beloved friends, He ate with them, instituted the New Covenant in His blood, gave them last-minute instructions and encouragement, and prayed His “high priestly prayer” over them. Then He went out to face the sorrow, betrayal, rejection, and death for which He had come into the world. This poignant last meeting with His disciples, whom He loved, begins with an object lesson from Jesus. The disciples had been arguing about who among them was the greatest (Luke 22:24+), displaying a distinctly ungodly perspective. Jesus quietly rose and began to wash their feet, a task normally performed by the lowest, most menial slave. By this simple act, Jesus reminded them that His followers are those who serve one another, not those who expect to be served. He went on to explain that, unless the Lamb of God cleanses a person’s sin, that person will never be clean: “Unless I wash you, you have no part with me” (John 13:8+). During the Last Supper, Jesus also identifies the traitor, Judas, who would betray Him to the authorities and bring about His arrest. It is indicative of the disciples’ weak faith that each of them considered the possibility that he might be the traitor. But Jesus confirmed that it was none other than Judas, whom He instructed to leave and do quickly what he had to do. After Judas’s departure, Jesus instituted the New Covenant in His blood, a new command that those who follow Him are to love one another and live by the power of the Holy Spirit. We remember this act each time we observe the Christian ordinance of communion, celebrating Christ’s body broken for us and His blood shed for us. After this, Jesus made His first prediction of Peter’s coming denial (Luke 22:31-38+). The apostle John gives us very little information about the events of the evening in the upper room. He does tell us that Jesus prayed over the disciples in what is called His “high priestly prayer” in John 17 because the following chapter begins by saying that after He had spoken those words, He and the disciples went to the Garden of Gethsemane, where He was betrayed. The prayer of Jesus for the disciples is the culmination of His dealings with them and is a poignant reminder of His deep love and concern for them. Knowing that He would soon be leaving them, He committed them to the care of His Father, asking that they may be one and asking that the Father keep them in Jesus’ name (verse 11). He asks His Father to keep them from the evil one (verse 15) and to sanctify them by the truth, which is His Word (verse 17). He applies this same prayer to believers in all ages, saying, “I do not ask for these only, but also for those who will believe in me through their word” (verse 20). Many of the events of the upper room echo down to us today. We live under the New Covenant instituted at that time, we observe the ordinance of the Lord’s Supper in remembrance of that night (1 Corinthians 11:23–26+), and we live under the blessing of His prayer for all those who love and follow Him. Related Resources: What is the Upper Room Discourse? What happened during Jesus’ last hours on earth? SCRIPTURES UNIQUE TO MATTHEW IN THE PASSION NARRATIVE See also Trial & Crucifixion of Jesus-Parallel Passages Jesus reminds the disciples of his impending death (Mt 26:1–2+) The amount of money paid Judas is specified as thirty pieces of silver (Mt 26:15+; cf. Exod 21:32+; Zech 11:12) Judas asks Jesus if he is the betrayer (Mt 26:25+) Jesus’ blood is presented as being poured out for the forgiveness of sins (Mt 26:28+) The second prayer in Gethsemane is presented as a direct quotation (Mt 26:42+) Jesus’ words to Judas after the kiss (Mt 26:50+) Jesus’ comments after the high priest’s servant’s ear is cut off about violence, the availability of angelic help, and scriptural fulfillment (Mt 26:52–54+) The high priest’s demand before God that Jesus speak (Mt 26:63+) Sarcastic reference to Jesus as Messiah (Mt 26:68+) Jesus is described as a Galilean (Mt 26:69+) Peter’s second denial includes an oath (Mt 26:72+) The purpose of the morning consultation is already decided: execute Jesus (Mt 27:1+) Pilate describes Jesus as the one who is called the Messiah (Mt 27:17, 22+) Pilate’s wife recounts a dream and calls Jesus innocent (Mt 27:19+) Pilate washes his hands and the crowd took responsibility for Jesus’ death (Mt 27:24–25+) The sign at the cross specifies the name of Jesus (Mt 27:37+) Emphasis on Jesus as the Son of God (Mt 27:40, 43+) Allusion to Psalm 22:8 (Mt 27:43+) Account of the earthquake and opening of the tombs (Mt 27:51–53+) Joseph of Arimathea is called a disciple (Mt 27:57+) The Jewish religious leaders get Pilate to guard Jesus’ tomb (Mt 27:62–66+) Jesus meets the women after the resurrection (Mt 28:9–10+) The conspiracy to deny the resurrection (Mt 28:11–15+). Jesus has all authority, all nations are to be discipled, trinitarian baptismal formula, disciples are to be taught to obey all that Jesus commanded, promise to be with the disciples until the end of the age (Mt 28:18–20+) (SOURCE: David Turner Matthew, Mark - Page 332) Matthew 26:2 “You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.” know: Mk 14:1-2+ Lu 22:1,2,15+ Joh 13:1+ the Passover: Ex 12:11-14+ Exodus 34:25+ Joh 2:13+ John 11:55+ John 12:1+ is to be handed over for crucifixion: Mt 26:24,25+ Matthew 17:22+ Matthew 20:18,19+ Matthew 27:4+ Lu 24:6,7+ Joh 13:2+ John 18:2+ Related Passages: Mark 14:1+- 2 Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; 2 for they were saying, “Not during the festival, otherwise there might be a riot of the people.” Luke 22:1-2+ Now the Feast of Unleavened Bread, which is called the Passover, was approaching. 2 The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people. John 13:1+ Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. John 11:55-57+ Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56 So they were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him. JESUS' FINAL PREDICTION THAT HIS HOUR HAD COME You know (eido - beyond a shadow of a doubt) that after two days the Passover (pascha) is coming, and the Son of Man is to be handed over (paradidomi - delivered up, turned over) for crucifixion (stauroo) - Jesus made this statement to the 12 (Judas would not depart until the night of Passover) on Wednesday of Passion week. Imagine his thoughts as Jesus gives the prophecy of Judas' betrayal on Friday. It is interesting that here Jesus wants to focus their attention on His death for He does not mention the resurrection. The Passover feast was always to be like a giant finger pointing to the Lamb of God and here Jesus is telling His disciples that the time had arrived for the true Passover Lamb to be slain. Son of Man is a Messianic Title and as such is "Jesus’ favorite self-designation, indicating the true meaning of his identity and ministry: (1) the humble servant who has come to forgive common sinners (cf. Mt. 9:6+); (2) the suffering servant whose atoning death and resurrection will redeem his people (Mt 16:13, 27–28+); and (3) the glorious King and Judge Who will return to establish God’s kingdom on earth ("Son of Man comes" = Mt 25:31+; "Son of Man sitting" = Mt 26:64+)." (ESV Study Bible) It is notable that Son of Man was a Hebraism meaning having the characteristics of and thus referring to a human being (Ps. 8:4 = "son of man"). We see this Name in the Messianic prophecy in Daniel 7:13+ “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him." Handed over (paradidomi - delivered up, turned over) is the futuristic present passive indicative denoting greater certainty or the full relative present “is now being betrayed." "The present tense expresses here something which, though future, is as good as present, because already determined, or because it must ensue in virtue of an unalterable law." (Vincent) In this prophecy Jesus is giving a definite date for the crucifixion which He has been predicting for months according to the divine decree. It is notable that this is the fourth and final time that Jesus predicts His arrest and crucifixion (See the first 3 predictions = Mt 16:21+; Mt 17:22–23+; Mt 20:17–19+ in addition to another allusion in Mt 17:12+). When these predictions were fulfilled clearly His disciples would be sad and even fearful but eventually this truth would embolden, sustain and empower them to preach the Gospel. Passover was on Friday evening and Sunday was the Feast of First fruits followed immediately by the Feast of Unleavened Bread. The terms can be confusing if you do not realize that Passover and Unleavened Bread were sometimes used interchangeably. And so in Lk 22:1+ we read "Now the Feast of Unleavened Bread, which is called the Passover, was approaching." The Feast of Unleavened Bread is seven days long, beginning on the fifteenth of Nisan and continuing through the twenty-first. Unleavened bread is eaten for seven days (Lev. 23:6+; Nu 28:17+). The Passover is really a separate festival, observed on the fourteenth of Nisan, though the meal was eaten after sundown on the fifteenth of Nisan. "Passover," however, is applied to the entire eight days (cf. Lev. 23:6+; Num. 28:17+). Arthur Carr on the Passover (1) The word is interesting in its (a) Hebrew, (b) Greek, and (c) English form. (a) The Hebrew pesach is from a root meaning “to leap over,” and, figuratively, to “save,” “shew mercy.” (b) The Greek pascha represents the Aramaic or later Hebrew form of the same word, but the affinity in sound and letters to the Greek word paschein, “to suffer,” led to a connection in thought between the Passover and the Passion of our Lord: indeed, some of the early Christian writers state the connection as if it were the true etymology. (c) Tyndale has the merit of introducing into English the word “passover,” which keeps up the play on the words in the original Hebrew (Exod. 12:11+ and 13). Before Tyndale the word “phase” (for pascha) was transferred from the Vulgate, with an explanation: “For it is phase, that is, the passyng of the Lord” (Wyclif). the feast of the passover commemorated the deliverance of Israel from the Egyptian bondage. The ordinances of the first Passover are narrated Exod. 12:1–14+, but some of those were modified in later times. It was no longer necessary to choose the lamb on the 10th of Nisan. The blood was sprinkled on the altar, not on the door-post, those who partook of the paschal meal no longer “stood with loins girded, with shoes on their feet, with staff in hand,” but reclined on couches, as at an ordinary meal; it was no longer unlawful to leave the house before morning (Exod. 12:22+). The regular celebration of the Passover was part of the religious revival after the return from Captivity. During the kingly period only three celebrations of the Passover are recorded; in the reigns of Solomon, of Hezekiah and of Josiah. For the relation of the Last Supper to the Passover and for further notes on the paschal observance, see below. Barton - That Jesus would be betrayed and crucified during Passover was deeply significant with respect to Jewish history. The “Passover” commemorated the night the Israelites were freed from Egypt (Exodus 12)—when God “passed over” homes marked by the blood of a lamb. This was the last great plague on Egypt when, in unmarked homes, the firstborn sons died. After this horrible disaster, Pharaoh allowed the Israelites to leave. Annually, Hebrew families would celebrate the Passover meal, a feast with the main course of lamb. The sacrifice of a lamb and the spilling of its blood commemorated Israel’s escape from Egypt, when the blood of a lamb painted on their doorposts had saved their firstborn sons from death. This event foreshadowed Jesus’ work on the cross. As the spotless Lamb of God, his blood would be spilled in order to save his people from the penalty of death brought by sin. (See Life Application New Testament Commentary - Page 111) Stuart Weber - Jesus’ mention of the Passover in connection with his death also served as a statement concerning the significance of his death. As was made clear later (the Lord’s Supper, Matt. 26:26–29+; cf. 1 Cor. 5:7+; Heb. 7–10), Jesus the Messiah is the ultimate Passover sacrifice for the forgiveness of his people’s sins (Matt. 1:21+; Matthew 20:28+). (See Holman New Testament Commentary - Matthew) Paradidomi is a key verb in Mt 26 (occurs 10x) and is most often translated betray and relates to Jesus' betrayal by Judas. This, after all, is the master-truth of Scripture, that “Christ died for our sins.” To this let us daily return. J C Ryle The connexion of these words with the preceding chapter is exceedingly striking. Our Lord had just been dwelling on His own second coming in power and glory at the end of the world. He had been describing the last judgment, and all its awful accompaniments. He had been speaking of Himself as the Judge, before whose throne all nations would be gathered. And then at once, without pause or interval, He goes on to speak of His crucifixion. While the marvellous predictions of His final glory were yet ringing in the ears of His disciples, He tells them once and again of His coming sufferings. He reminds them that He must die as a sin-offering before He reigned as a king,—that He must make atonement on the cross, before he took the crown. We can never attach too much importance to the atoning death of Christ. It is the leading fact in the word of God, on which the eyes of our soul ought to be ever fixed. Without the shedding of his blood, there is no remission of sin. It is the cardinal truth on which the whole system of Christianity hinges. Without it the Gospel is an arch without a key-stone, a fair building without a foundation, a solar system without a sun. Let us make much of our Lord’s incarnation and example, His miracles and his parables, His works and His words, but above all let us make much of His death. Let us delight in the hope of his second personal coming and millennial reign, but let us not think more even of these blessed truths, than of the atonement on the cross. This, after all, is the master-truth of Scripture, that “Christ died for our sins.” To this let us daily return. On this let us daily feed our souls. Some, like the Greeks of old, may sneer at the doctrine, and call it “foolishness” But let us never be ashamed to say with Paul, “God forbid that I should glory save in the cross of our Lord Jesus Christ.” (Gal. 6:14+.) NET NOTE - Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63–66 §§163–70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths. Son of Man - 88x/84v - Matt. 8:20+; Matt. 9:6+; Matt. 10:23+; Matt. 11:19+; Matt. 12:8+; Matt. 12:32+; Matt. 12:40+; Matt. 13:37+; Matt. 13:41+; Matt. 16:13+; Matt. 16:27+; Matt. 16:28+; Matt. 17:9+; Matt. 17:12+; Matt. 17:22+; Matt. 18:11+; Matt. 19:28+; Matt. 20:18+; Matt. 20:28+; Matt. 24:27+; Matt. 24:30+; Matt. 24:37+; Matt. 24:39+; Matt. 24:44+; Matt. 25:13+; Matt. 25:31+; Matt. 26:2+; Matt. 26:24+; Matt. 26:45+; Matt. 26:64+; Mk. 2:10+; Mk. 2:28+; Mk. 8:31+; Mk. 8:38+; Mk. 9:9+; Mk. 9:12+; Mk. 9:31+; Mk. 10:33+; Mk. 10:45+; Mk. 13:26+; Mk. 13:34+; Mk. 14:21+; Mk. 14:41+; Mk. 14:62+; Lk. 5:24+; Lk. 6:5+; Lk. 7:34+; Lk. 9:22+; Lk. 9:26+; Lk. 9:44+; Lk. 9:56+; Lk. 9:58+; Lk. 11:30+; Lk. 12:8+; Lk. 12:10+; Lk. 12:40+; Lk. 17:22+; Lk. 17:24+; Lk. 17:26+; Lk. 17:30+; Lk. 18:8+; Lk. 18:31+; Lk. 19:10+; Lk. 21:27+; Lk. 21:36+; Lk. 22:22+; Lk. 22:48+; Lk. 22:69+; Lk. 24:7+; Jn. 1:51+; Jn. 3:13+; Jn. 3:14+; Jn. 5:27+; Jn. 6:27+; Jn. 6:53+; Jn. 6:62+; Jn. 8:28+; Jn. 12:23+; Jn. 12:34+; Jn. 13:31+; Acts 7:56+; Heb. 2:6+; Rev. 1:13+; Rev. 14:14+ Handed over (delivered up) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi can describe the "illegal", treacherous or unjustified handing of someone over to someone as in a betrayal. It is used as a technical term of police and courts: “hand over into the custody of”. It is used of handing over a teaching and in 1 Corinthians 15:3+ refers to the transmitting of or passing on of traditional instruction from Paul to the saints at Corinth. Paul is saying that he brought authoritative teaching, not something of his own origination. He did not design it, he only delivered what God had authored. Summary - 1. hand over, give (over), deliver, give up Mt 10:19+; Matthew 25:20, 22+ ; Matthew 26:2, 15+, Mk 13:11+f; 15:15; Lk 4:6+; Luke 21:12+; Luke 22:22+; Jn 19:11, 30+; Acts 3:13+; Acts 12:4+; Acts 28:17+; Ro 1:24, 26, 28+; 1 Cor 5:5+; 1 Corinthians 13:3+; Eph 4:19+. Risk Acts 15:26+. the betrayer Mt 26:25, 46, 48+; Lk 22:21+; Jn 18:2, 5+.—2. give over, commend, commit Acts 14:26+; Acts 15:40+; 1 Pt 2:23+.—3. hand down, pass on, transmit, relate, teach oral or written tradition Mk 7:13+; Lk 1:2+; Ac 6:14+; Acts 16:4+; 2 Pt 2:21+; Jude 3.—4. allow, permit Mk 4:29+. Friberg - from a basic meaning give over from one's hand to someone or something; (1) of authoritative commitment of something to someone entrust, commit, give or hand over, deliver (Mt 11.27+ ; Matthew 25.20+); (2) of a self-sacrificial love give up, yield up, risk (one's life) (Acts 15.26+); (3) as a legal technical term for passing someone along in the judicial process hand over, turn over, deliver up (Mk 15.1+); of an unjustified act of handing someone over to judicial authorities betray (Mt 10.4+); of God's judicial act of handing someone over to suffer the consequences of his wrongdoing deliver up, hand over, give up (to) (Ro 1.24+); of the church's authoritative disciplining deliver over, hand over to the control of (1Co 5.5+); (4) as a religious technical term for passing along traditions, decisions, teachings hand down, transmit, pass on (Acts 16.4+); (5) permit, allow; of a crop whose ripeness "hands it over" to harvesting (Mk 4.29+) (Borrow Analytical Lexicon page 294) Paradidomi in Matthew - Matt. 4:12+; Matt. 5:25+; Matt. 10:4+; Matt. 10:17+; Matt. 10:19+; Matt. 10:21+; Matt. 11:27+; Matt. 17:22+; Matt. 18:34+; Matt. 20:18+; Matt. 20:19+; Matt. 24:9+; Matt. 24:10+; Matt. 25:14+; Matt. 25:20+; Matt. 25:22+; Matt. 26:2+; Matt. 26:15+; Matt. 26:16+; Matt. 26:21+; Matt. 26:23+; Matt. 26:24+; Matt. 26:25+; Matt. 26:45+; Matt. 26:46+; Matt. 26:48+; Matt. 27:2+; Matt. 27:3+; Matt. 27:4+; Matt. 27:18+; Matt. 27:26+ Crucifixion (4717) stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). Used in a metaphorical sense to refer to crucifixion of the flesh (Gal 5:24+). Stauroo - 42v - Matt. 20:19+; Matt. 23:34+; Matt. 26:2+; Matt. 27:22+; Matt. 27:23+; Matt. 27:26+; Matt. 27:31+; Matt. 27:35+; Matt. 27:38+; Matt. 28:5+; Mk. 15:13+; Mk. 15:14+; Mk. 15:15+; Mk. 15:20+; Mk. 15:24+; Mk. 15:25+; Mk. 15:27+; Mk. 16:6+; Lk. 23:21+; Lk. 23:23+; Lk. 23:33+; Lk. 24:7+; Lk. 24:20+; Jn. 19:6+; Jn. 19:10+; Jn. 19:15+; Jn. 19:16+; Jn. 19:18+; Jn. 19:20+; Jn. 19:23+; Jn. 19:41+; Acts 2:36+; Acts 4:10+; 1 Co. 1:13+; 1 Co. 1:23+; 1 Co. 2:2+; 1 Co. 2:8+; 2 Co. 13:4+; Gal. 3:1+; Gal. 5:24+; Gal. 6:14+; Rev. 11:8+ QUESTION - What is the Feast of Unleavened Bread? | GotQuestions.org ANSWER - The Feast of Unleavened Bread is one of the seven feasts of the Lord and has a significant place within Judaism. This observance, also called Chag HaMatzot, lasts seven days and follows the celebration of Passover, commemorating the swift departure of the Israelites from Egypt. A key element of this feast is the consumption of unleavened bread, symbolizing the haste with which the Israelites left Egypt. Moreover, the required removal of all leaven (or yeast) from the household represents the removal of sin and impurity from one’s life (see 1 Corinthians 5:7+). The biblical origin of the Feast of Unleavened Bread can be found in Exodus 12:15–20+. In this passage, Moses explains how God delivered the Israelites from bondage in Egypt. As they hurriedly left Egypt, they did not have enough time to let their bread rise, leading to the tradition of consuming unleavened bread during the week of the festival. The Feast of Unleavened Bread spans the seven days immediately following Passover. The Feast of Unleavened Bread spans the seven days immediately following Passover. During this period, Jewish people adhere to specific dietary restrictions: “Seven days you shall eat unleavened bread, and on the seventh day there be a feast to the Lord. Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory” (Exodus 13:6–7+, ESV) During this feast, the consumption of unleavened bread is more than a historical reenactment. Unleavened bread (bread free of yeast) represents the haste with which the Israelites left Egypt. The absence of yeast is also symbolic of spiritual purity. And the simplicity of unleavened bread is a tangible reminder of the humility and dependence that God desires from His children (see 2 Chronicles 7:14+). Specific guidelines for the Feast of Unleavened Bread are outlined in Exodus 12:15–20+. In this passage, instructions are given for the removal of leaven from households and the consumption of unleavened bread during the seven-day period. The Feast of Unleavened Bread provided a designated time to reflect and engage in self-examination. During this time, people were prompted toward introspection, repentance, and a renewed commitment to live free from the contamination of sin. The Feast of Unleavened Bread is closely linked to Passover, The Feast of Unleavened Bread is closely linked to Passover, which is why the two are often mentioned together in Scripture (e.g., Exodus 12:1–20+). Passover commemorated the liberation of the Israelites from slavery in Egypt and being spared from the final plague (Exodus 12:13+). The Feast of Unleavened Bread extended the commemoration, highlighting the unleavened bread that sustained the people of God during their journey. While the core elements of the Feast of Unleavened Bread remain consistent, there are variations within Judaism today. Additionally, some Christian denominations incorporate elements of this feast into their own observances, particularly those that celebrate Passover as part of their religious calendar. QUESTION - What does it mean that Jesus is the Son of Man? | GotQuestions.org (VIEW VIDEO) ANSWER - Jesus is referred to as the “Son of Man” 82 times in the New Testament (NIV and ESV). In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32+; Matthew 13:37+; Luke 12:8+; John 1:51+). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56+). Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2+). Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3+). The Son of Man had “no place to lay his head” (Luke 9:58+). The Son of Man ate and drank with sinners (Matthew 11:19+). The Son of Man suffered at the hands of men (Matthew 17:12+). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8+). Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14+). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9+). For this reason, the Son of Man was able to forgive sins (Matthew 9:6+). The Son of Man is Lord of the Sabbath (Mark 2:28+). The Son of Man came to save lives (Luke 9:56+; Luke 19:10+), rise from the dead (Mark 9:9+), and execute judgment (John 5:27+). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64+). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66). Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14+, “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed” (NKJV). Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41+; Matthew 16:28+). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9+; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King. Jesus was fully God (John 1:1+), but He was also fully human (John 1:14+). As the Son of God and the Son of Man, He is deserving of both titles. Related Resources: What does it mean that Jesus is the Son of God? What does it mean that Jesus is the son of David? Was Jesus the biological son of Mary? If so, how did He not inherit a sin nature? What does it mean that Jesus is God’s only begotten son? Why is Ezekiel called son of man if it is a title for Jesus? QUESTION - What is the history of crucifixion? What was crucifixion like? See also: Wikipedia; ISBE; Other Dictionaries; On the Physical Death of Jesus - medical perspective ANSWER - Crucifixion was invented and used by other people groups, but it was “perfected” by the Romans as the ultimate execution by torture. The earliest historical record of crucifixion dates to c. 519 BC, when King Darius I of Persia crucified 3,000 of his political enemies in Babylon. Before the Persians, the Assyrians were known to impale people. The Greeks and Carthaginians later used crucifixion, as well. After the break-up of Alexander the Great’s empire, the Seleucid Antiochus IV Epiphanes crucified Jews who refused to accept Hellenization. Crucifixion was meant to inflict the maximum amount of shame and torture upon the victim. Roman crucifixions were carried out in public so that all who saw the horror would be deterred from crossing the Roman government. Crucifixion was so horrible that it was reserved for only the worst offenders. The victim of crucifixion was first severely scourged or beaten, an ordeal that was life-threatening by itself. Then he was forced to carry the large wooden crossbeam to the site of the crucifixion. Bearing this load was not only extremely painful after the beating, but it added a measure of shame as the victim was carrying the instrument of his own torture and death. It was like digging one’s own grave. When the victim arrived at the place of crucifixion, he would be stripped naked to further shame him. Then he would be forced to stretch out his arms on the crossbeam, where they were nailed in place. The nails were hammered through the wrists, not the palms, which kept the nails from pulling through the hand. (In ancient times, the wrist was considered part of the hand.) The placement of the nails in the wrists also caused excruciating pain as the nails pressed on large nerves running to the hands. The crossbeam would then be hoisted up and fastened to an upright piece that would normally remain standing between crucifixions. After fastening the crossbeam, the executioners would nail the victim’s feet to the cross as well—normally, one foot on top of the other, nailed through the middle and arch of each foot, with the knees slightly bent. The primary purpose of the nails was to inflict pain. Once the victim was fastened to the cross, all his weight was supported by three nails, which would cause pain to shoot throughout the body. The victim’s arms were stretched out in such a way as to cause cramping and paralysis in the chest muscles, making it impossible to breathe unless some of the weight was borne by the feet. In order to take a breath, the victim had to push up with his feet. In addition to enduring excruciating pain caused by the nail in his feet, the victim’s raw back would rub against the rough upright beam of the cross. After taking a breath and in order to relieve some of the pain in his feet, the victim would begin to slump down again. This action put more weight on his wrists and again rubbed his raw back against the cross. However, the victim could not breathe in this lowered position, so before long the torturous process would begin again. In order to breathe and to relieve some of the pain caused by the wrist nails, the victim would have to put more weight on the nail in his feet and push up. Then, in order to relieve some of the pain caused by the foot nail, he would have to put more weight on the nails in his wrists and slump down. In either position, the torture was intense. Crucifixion usually led to a slow, tortuous death. Some victims lasted as long as four days on a cross. Death was ultimately by asphyxiation as the victim lost the strength to continue pushing up on his feet in order to take a breath. In order to hasten death, the victim’s legs might be broken, which would prevent him from pushing up in order to breathe; thus, asphyxiation would follow shortly after (see John 19:32+). Crucifixion was finally outlawed by the Roman Emperor Constantine in the fourth century. Matthew 26:3 Then the chief priests and the elders of the people were gathered together in the court of the high priest, named Caiaphas; were gathered together : Mt 21:45-46+ Ps 2:1,2+ Ps 56:6 Ps 64:4-6 Ps 94:20,21 Jer 11:19 Jeremiah 18:18-20 Joh 11:47-53,57+ Ac 4:25-28+ the palace: Mt 26:58+ Jer 17:27 Mk 14:54+ Caiaphas: Joh 11:49+ John 18:13,14,24+ Ac 4:5,6+ Related Passages: Psalm 31:13+: For I am the slander of many; fear is on every side; while they take counsel together against me, they scheme to take away my life. Matthew 21:45-46+ When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. THE PLOT THICKENS AS LEADERS GATHER Then (tote) marks progression in the narrative, but we cannot be sure how closely this follows the preceding narrative. Jesus had just given a prediction implying He would be the Passover Lamb, which meant He had to die on Passover. The religious leaders seem to favor a time after the Passover. But God is always behind the scenes of history ("His story") and particularly as the director in this final act of the drama of redemption. He would overrule the thought of Jesus being murdered after the feast and He would use a human being, Judas Iscariot to entice the religious leaders to move to murder Jesus on Passover. THOUGHT- Beloved, God is always in control, whether in big events such as the Cross or the little events ("smaller crosses") in the lives of His children. Be encouraged that you have a Heavenly Father Who loves you, ever watching over you and ever able to cause all the circumstances in your life "to work together for good" (Ro 8:28+). Amazing grace indeed! Indeed, our amazing God! The chief priests (archiereus) and the elders (presbuteros) of the people were gathered together (sunago) in the court of the high priest (archiereus), named Caiaphas - The groups listed by Matthew indicate that this was a meeting of the Sanhedrin. It is also notable that from 37 B.C. through 67 A.D there were at least 28 High Priests. Caiaphas will appear again presiding over the illegal trial of Jesus in Mt 26:57–66+. Bob