Mateus 26
Charles Spurgeon · Citado em PreceptAustin
Mateus 26
Spurgeon - There was grace in his heart, and therefore the crow of a rooster affected him, and the look of his Lord broke his heart. May the Lord by some means bring us also to repentance if at any time we are so base as to deny him. Our memories serve us much in the business of repentance. -- Matthew Poole David
Mateus 26
Spurgeon - The story of Peter’s denial of his Master is recorded in all four of the Gospels. There are some differences of expression in each version, so it will not be tautology if we read all four of them; and if we read them attentively, we shall get a clear view of the whole incident......Jesus now tells his boastful disciple that, before the next morning’s cock-crowing, he will thrice deny his Lord. Not only would he stumble and fall with his fellow-disciples, but he would go beyond them all in his repeated denials of that dear Master whom he professed to love with intense affection than even John possessed. Peter declared that he would remain true to Christ if he were the only; faithful friend left, Jesus foretold that, of all the twelve, only Judas would exceed the boaster in wickedness......According to Mark’s record, the rooster was to crow once before Peter had denied his Lord thrice, and this it did; and when he had give his third denial, it crowed a second time, and then his slumbering conscience was awakened, and "he went out, and wept bitterly." Some persons, who are well acquainted with the religious ceremonies of the Jews, say that the period called the cock-crowing was the time for the sacrifice of the morning lamb, and that it was about that time that Peter denied his lord. Deny (533) aparneomai from apó = from + arneomai = to deny, refuse) means to deny, to refuse to recognize or acknowledge. It is a strengthened form of arneomai and thus mean to deny utterly (to completely deny) as used in the context of Peter denying any connection with Jesus (Mt 26:34, 35, 75+, Mk 14:30, 31, 72+, Lk 22:34+, Luke 22:62+). Jesus says His followers must deny self (Mt 16:24+, Mk 8:34+). Aparneomai in this context conveys the basic idea of saying “no," of acting in a wholly selfless manner. It is to disown oneself, to turn away from the idolatry of self-centeredness, to act in a wholly unselfish manner. Aparneomai is used once of Jesus denying men who deny Him = "He who denies Me before men will be denied before the angels of God." (Lk 12:9+) Some evangelical commentators (Constable) make the interpretation that Jesus is referring to loss of rewards, but the passage says absolutely nothing about rewards. This is not loss of rewards but loss of one's life in eternal punishment. The ESV Study Bible (borrow) says "The eternal consequences for those who deny Christ, in fact, will be far worse than the persecution that they sought to avoid." Gilbrant writes Jesus "said that whoever denies Him before men (that is, whoever does not acknowledge that he belongs to Jesus) the Lord himself shall reject before the angels of God. The “good news” is that whoever acknowledges Him before men, him the Son of Man will also acknowledge before the angels of God." APARNEOMAI - 11V - denied(2), deny(9). Matt. 16:24+; Matt. 26:34+; Matt. 26:35+; Matt. 26:75+; Mk. 8:34+; Mk. 14:30+; Mk. 14:31+; Mk. 14:72+; Lk. 12:9+; Lk. 22:34+; Lk. 22:61+ When Critics Ask, page 306 - Norman Geisler - MATTHEW 26:34+ (cf. Mark 14:30+)—When Peter denied Christ, did the rooster crow once or twice? PROBLEM: Matthew and John 13:38+ say before the rooster crows once, Peter will have denied the Lord three times. But Mark affirms that before the rooster crows twice Peter will deny Christ three times. Which account is right? Matthew and John do not expressly state how many times the rooster will crow. SOLUTION: There is no contradiction between the two accounts because, given the correctness of the text, Matthew and John do not expressly state how many times the rooster will crow. They simply say Peter will deny Christ three times “before the rooster crows,” but they do not say how many times it will crow. Mark may simply be more specific, affirming exactly how many times the rooster would crow.It is also possible that different accounts are due to an early copyist error in Mark, that resulted in the insertion of “two” in early manuscripts (at Mark 14:30+ and Mark 14:72+). This would explain why some important manuscripts of Mark mention only one crowing, just like Matthew and John, and why “two” appears at different places in some manuscripts. Norman Geisler - Parallel accounts in the Gospels - PETER'S DENIALS - When Skeptics Ask - page 120 Many critics have blasted the Gospels because of variations in their records of the same events. Some even insist that it is impossible to harmonize all of the accounts into a cohesive whole. The existence of such harmonies as A.T. Robertson’s should suffice to quiet these complaints, but some still persist. A common objection is found in Peter’s denials. All accounts agree that Christ told Peter he would deny Him three times, but there appear to be more than three denials recorded. Also, Mark 14:30+ says that the cock will crow twice and proceeds to mention two crows (Mk 14:68, 72+), but there is only one crow spoken of in the other Gospels. There are, however, possible solutions which account for all the evidence without contradiction. First, as to the number of cock crows, there is no real problem if we understand that Mark simply included a detail that the others omitted. Since Peter himself was probably the source of Mark’s information (they are related in 1 Peter 5:13+), there is no reason to doubt his word. It is reasonable to think that Peter might have noticed a cock crowing after the first denial and that he would include such details that the other disciples ignored because it had more personal relevance to him. The number of denials can be harmonized as follows: HARMONIZING PETER'S DENIALS FIRST DENIAL SECOND DENIAL THIRD DENIAL Mt. 26:69–70+; Mk 14:66–68+; Lk 22:55–57+; Jn 18:17–18+ Mt. 26:71–72+; Mk 14:69–70+a; Lk 22:58+; Jn 18:25+ Mt. 26:73–74+; Mk 14:70+b–72; Lk 22:59–60+; Jn 18:26–27+ Peter is warming himself by a fire in the court and a servant of the high priest brings the accusation, knowing that he entered with John. John’s description of the scene follows his account of the denial. A cock crows, noted by Mark. Peter has moved to a different fire on the porch when a second servant brings the same accusation. A relative of Malchus first recognizes Peter, then others note that his accent is Galilean. A second cock crows, noted by all. Second, it is possible that there is a copyist’s mistake in Mark 14:68, 72+. The statement “and a cock crowed” may have been inadvertently written into verse 68 when it was originally only in verse 72. The word “second” would have been inserted later by someone seeking to clarify it. One of the very best Greek manuscripts supports this and a few other copies agree. As long as it is possible to reconcile alleged contradictions in one of these ways, there is no real contradiction. Since there are possible solutions, the Bible should be given the benefit of the doubt. Related Resource: See below for Gleason Archer's related discussion How can the various accounts of Peter’s denial of Christ be reconciled? QUESTION - What is the significance of the rooster crowing in regards to Peter denying Jesus three times? ANSWER - Matthew 26:34+, Luke 22:34+, and John 13:38+ all record Jesus telling Peter, “Before the rooster crows, you will deny me three times.” Mark words it differently, which has led to some confusion. Mark 14:30+ says, “And Jesus said to him, ‘Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times’” (emphasis added). Then, when the first servant girl questioned Peter about his relationship to Jesus, “he denied it, saying, ‘I neither know nor understand what you mean.’ And he went out into the gateway and the rooster crowed” (Mark 14:68+). Later, after Peter’s third denial, “immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, ‘Before the rooster crows twice, you will deny me three times.’ And he broke down and wept” (verse 72). Did the rooster crow once or twice, and what is the significance of that crowing? Since we know that all Scripture is God-breathed and therefore accurate (2 Timothy 3:16+), we can rest assured that there are always explanations for seeming inconsistencies. In biblical days, roosters were common within the towns and cities. The first crowing often occurred around midnight. The second crowing could be expected before daybreak. Jesus’ prediction about Peter’s denials meant that Peter would have opportunities all night long to repeat the validating claim he made when he told Jesus, “You are the Christ, the Son of the living God” (Matthew 16:16+). However, despite three opportunities, the overconfident Peter denied His Lord every time. When daylight came, Jesus’ mock trial was over, and Peter lost his opportunities to defend Jesus as he had claimed he would do (Mark 14:29+). Jesus did not say that Peter would deny Him before any rooster’s crow. So the report of a first crowing does not negate the validity of Jesus’ words. In those days, when someone made the comment “before the rooster crows,” it would have been commonly understood to mean the crowing at daybreak. But morning was not the only time roosters crowed. As anyone who has lived on a farm can attest, roosters crow whenever they feel like it. A rooster can crow when he senses danger, when another rooster threatens his flock, or simply because he got his days and nights mixed up. So it is perfectly understandable that Jesus would have been precise in prophesying to Peter that a rooster would actually crow twice during the time Peter was denying Him. The first crowing would not have been noticed by Peter at that moment, since people were used to hearing roosters at random times. It is similar to how people living near train tracks get used to hearing the noise of trains and stop noticing the sound. But when the morning rooster crowed, Peter was struck with the accuracy of Jesus’ words, and he went out and wept bitterly. It is also noteworthy that Mark was a close associate of Peter’s (1 Peter 5:13+) and would have obtained many details for his Gospel from Peter himself. After the fact, Peter would have considered the first crowing more significant than he did at the time. Jesus’ prophetic words must have played over and over in his head as he then recalled the first crowing and then the second. It seems likely that, in his retelling of that night to Mark, Peter would have made mention of both crowings. Mark does not in any way contradict the other accounts, which only mention the second crowing. The second crowing was the most important one, since it marked the end of Peter’s testing. Because of the prominence of the story of Peter and the rooster, recorded in all four Gospels, the rooster, or cock, has at times been used as a Christian symbol. Some churches even place a rooster atop their steeples. Used as a symbol, the rooster represents the weakness of man and the grace of Christ in forgiving sinners. Peter three times denied his Lord and Savior, but he was forgiven, restored, and sent out to live for the glory of God (John 21:15–19+). The rooster reminds us that Christ extends hope to sinners everywhere. The rooster, used as a Christian symbol, can also represent watchfulness. Before His arrest, Jesus prayed in the garden and asked His disciples to do the same. But He found them sleeping, and He said to Peter, “Are you asleep? Couldn’t you keep watch for one hour? Watch and pray so that you will not fall into temptation” (Mark 14:37–38+). Later that night, Peter did indeed fall into temptation, and the rooster’s crow served as his spiritual wake-up call. The rooster can still be a reminder today that we must watch and pray and live as children of light: “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5+). The rooster could also be seen as proclaiming the start of a new day. In Christ, all things become new (2 Corinthians 5:17+). A new day of forgiveness and grace has dawned, and believers, saved by grace, proclaim the good news to a world in need of light. Jesus is never impressed with our fleshly bravado such as Peter expressed in Matthew 26:35+. Jesus knows our hearts better than we do (Matthew 9:4+; Luke 9:47+). But, even though He knows the ways we will fail Him, our Lord does not stop loving us or using us to further His message. Those rooster crowings must have haunted Peter for many years and may have helped him stay humble, watchful, and committed to his calling. Our past failures can be battle scars in our lives as well, propelling us toward greater devotion and stricter loyalty to Jesus when we recall how much we have been forgiven (see Luke 7:47+). Related Resources: What does the rooster represent in Christianity? Why did Jesus ask Peter “Do you love me?” three times? Matthew 26:35 Peter *said to Him, “Even if I have to die with You, I will not deny You.” All the disciples said the same thing too. Even if I have to die with You: Mt 20:22,23+ Pr 28:14 Proverbs 29:23 Ro 11:20+ 1Co 10:12+ Php 2:12+ 1Pe 1:17+ All the disciples said the same thing too: Mt 20:24+ Ex 19:8+ Related Passages: Mark 14:29+ But Peter said to Him, "Even though all may fall away, yet I will not." Luke 22:33-34+ But he said to Him, “Lord, with You I am ready to go both to prison (ONLY LUKE MENTIONS PRISON) and to death!” 34 And He said, “I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me.” Luke 22:35-38+ (THE MATERIAL IN THE FOLLOWING PASSAGES IS UNIQUE TO LUKE AND PRECEDES JESUS' TIME IN THE GARDEN OF GETHSEMANE) And He said to them, “When I sent you out without money belt and bag and sandals, you did not lack anything, did you?” They said, “No, nothing.” 36 And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. 37 “For I tell you that this which is written must be fulfilled in Me, ‘AND HE WAS NUMBERED WITH TRANSGRESSORS’; for that which refers to Me has its fulfillment.” 38 They said, “Lord, look, here are two swords.” And He said to them, “It is enough.” Matthew 16:22-23+ And Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” 23 But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.” PETER'S PERSISTENT BRAVADO Peter *said to Him, “Even if I have to die (apothnesko) with You, I will not deny (aparneomai) You.” - Peter's "prophecy" would prove to be a false prophecy! Again Peter refuses to believe Jesus' prophetic words! He knows Jesus has never lied to them, so it is difficult to comprehend why he is being so recalcitrant. Perhaps it reflects his level of hubris, which would soon be cut down to humility! Peter doubles down with a strong denial (uses double negative - ou me) that he would ever deny. He is so sure that he adds that he is willing to be a martyr with Jesus. J C
Mateus 26
Spurgeon - When you do the best you can do, from the purest motives, and your Lord accepts your service, do not expect that your brethren will approve all your actions. If you do, you will be greatly disappointed. There was never a more beautiful proof of love to Christ than this anointing at Bethany, yet the disciples found fault with it. As they could not object to the thing itself, they objected that there might have been another thing done that would have been better. There is a great deal of that kind of wisdom in the world which can always teach you how you might have done a thing better, but if you wait until you learn that wisdom, you will never do anything for your Lord. If this devoted and enthusiastic woman had waited for the advice of these prudent people, she would neither have sold the ointment, nor poured it out. She did well to take council with her own loving heart, and then to pour the precious oil upon that dear head which was so soon to be crowned with thorns. She thus showed that there was at least one heart in the world that thought nothing was too good for her Lord, and that the best of the best ought to be given to him. May she have many imitators in every age until Jesus comes again! Indignant (23) aganakteo from ágan = very much + áchthos = pain, grief) is a verb which means to be oppressed in mind, to be grieved, to be resentful, to be aroused. Aganakteo reflects intense displeasure. To be indignant against what is judged to be wrong. It describes Jesus' righteous indignation when His disciples rebuked those bringing children to Him (Mk 10:13-14+). More often aganakteo is used to describe an unrighteous indignation including that manifested by Jesus' own disciples (Mt 20:24+ and Mk 10:41+ = of the 10 indignant toward James and John, Mt 26:8+ and Mk 14:4+ = indignation as the "wasting" of expensive perfume anointing Jesus!) and finally the ugly indignation of the hypocritical religious leaders (Mt 21:15+, Lk 13:14+). AGANAKTEO - 7V - feel indignant(1), indignant(5), indignantly(1). Matt. 20:24+; Matt. 21:15+; Matt. 26:8+; Mk. 10:14+; Mk. 10:41+; Mk. 14:4+; Lk. 13:14+ Nancy DeMoss Wolgemuth - The Fragrance of Devotion (BORROW The quiet place : daily devotional readings Page 347) And when the disciples saw it, they were indignant, saying, “Why this waste?”—Matthew 26:8+ A NUMBER OF PEOPLE were present the day Mary of Bethany, oblivious to the curious stares and mumblings of those around her, poured out her love to the Lord in a memorable, costly act of worship. And none of those people walked away unaffected. To the men who wondered, “Why this waste?” her display seemed foolishly extravagant. They did not have eyes or hearts to recognize the infinite worth of worship. They considered all this effort and expense better directed somewhere else, preferably toward a more practical demonstration of devotion. Jesus, on the other hand, was greatly pleased by the “beautiful thing” she had done for Him (verse 10), while Mary herself experienced the unintentional effect of becoming fragrant with the precious ointment used to anoint His feet, and even more so, as she wiped those feet clean with her hair. The impact of our worship is much the same. Those who do not understand the nature of an intimate relationship with God may think we’re being “wasteful” by spending so much extended time alone in His presence, pouring out our love and gratitude before Him in such unrestrained ways. Think of all the more useful, sensible activities we could invest our time and resources in! Yet regardless of the reactions of those who misjudge and disapprove of our actions, true worship cannot help but make our own lives more fragrant, perfuming the environment around us, just as it did Mary’s. Our homes, our churches, even our places of work and business will bear the sweet scent of our devotion. Most important, of course, the Lord Jesus will be pleased, which ultimately is all that really matters. Worship, offered in its purest form, is guaranteed to make a difference in all directions. What are some of the most noticeable marks of those who are intentional worshipers of Jesus? What kind of fragrance exudes from their lives? (The Quiet Place) It's Beautiful! Jesus said, "Let her alone. Why do you trouble her? She has done a good work for Me." — Mark 14:6+ Today's Scripture : Mark 14:3-9+ After being away on business, Terry wanted to pick up some small gifts for his children. The clerk at the airport gift shop recommended a number of costly items. “I don’t have that much money with me,” he said. “I need something less expensive.” The clerk tried to make him feel that he was being cheap. But Terry knew his children would be happy with whatever he gave them, because it came from a heart of love. And he was right—they loved the gifts he bought. During Jesus’ last visit to the town of Bethany, Mary wanted to show her love for Him (Mark 14:3-9+). So she brought “an alabaster flask of very costly oil of spikenard” and anointed Him (v.3). The disciples asked angrily, “Why this waste?” (Matthew 26:8+). Jesus told them to stop troubling her, for “she has done a good work for Me” (Mark 14:6+). Another translation reads, “She has done a beautiful thing to Me.” Jesus delighted in her gift, for it came from a heart of love. Even anointing Him for burial was beautiful! With thankful hearts give praise to Jesus For His blessings without end; Let's give to Him our full devotion— He's our Savior and our Friend. —D. De Haan A healthy heart beats with love for Jesus. Matthew 26:9 “For this perfume might have been sold for a high price and the money given to the poor.” Jos 7:20,21+ 1Sa 15:9,21+ 2Ki 5:20+ Mk 14:5+ Joh 12:5-6+ 2Pe 2:15+ Related Passages: Mark 14:5+ “For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. John 12:5-6+ “Why was this perfume not sold for three hundred denarii and given to poor people?” 6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. DISCIPLES' EXPLANATION OF WHY IT WAS A WASTE TO ANOINT JESUS For (gar) Term of explanation. Disciples' explain why pouring perfume on Jesus was a "bad temporal investment" See Jesus' antithetical explanation of why it was a "beautiful eternal investment!" this perfume might have been sold (piprasko) for a high price and the money given to the poor (ptochos - "dirt poor")- Perhaps the disciples pick up on Judas Iscariot's complaint as they use the same logic he voiced, that it could be sold for the poor (Jn 12:5-6+). But of course Judas Iscariot was a liar and a thief and had no interest in giving money to the poor. In fact we will soon see him take 30 pieces of silver to betray Jesus. High price - John values the perfume at three hundred denarii, which is almost a day laborer's yearly salary, so it clearly is a costly offering by this woman. Matthew 26:10 But Jesus, aware of this, said to them, “Why do you bother the woman? For she has done a good deed to Me. CSB Matthew 26:10 But Jesus, aware of this, said to them, "Why are you bothering this woman? She has done a noble thing for Me. ESV Matthew 26:10 But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. NIV Matthew 26:10 Aware of this, Jesus said to them, "Why are you bothering this woman? She has done a beautiful thing to me. MIT Matthew 26:10 But Jesus, knowing what was going on, said to them, "Why are you causing the lady consternation? She performed a magnificent service for me. GWN Matthew 26:10 Since Jesus knew what was going on, he said to them, "Why are you bothering this woman? She has done a beautiful thing for me. RSV Matthew 26:10 But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. Why do you bother the woman: Job 13:7 Mk 14:6+ Lu 7:44-50+ Ga 1:7+ Galatians 5:12+ Galatians 6:17+ a good: Ne 2:18 2Co 9:8+ Eph 2:10+ Col 1:10+ 2Th 2:17+ 1Ti 3:1+ 1 Timothy 5:10+ 2Ti 2:21+ Titus 1:16+ Titus 2:14+ Titus 3:1,8,14+ Heb 13:20-21+ 1Pe 2:12+ Related Passages: 2 Corinthians 9:8+ And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed; Ephesians 2:10+ For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (MARY WAS GOD'S MASTERPIECE - HIS POIEMA) Titus 2:14+ who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. Hebrews 13:20-21+ Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21 equip you (GOD'S PART) in every good thing to do His will (OUR RESPONSIBILITY), working in us (CF SPIRIT IN Php 2:13+) that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. JESUS TO THE RESCUE: IN DEFENSE OF MARY But Jesus (Iesous), aware of this, said to them, “Why do you bother (kopos) the woman? For (gar - Term of explanation) she has done (ergazomai - accomplished) a good (kalos - beautiful) deed (ergon - work) to Me - See Good Deeds. What the disciples (led by Judas) call a waste, Jesus calls beautiful! The Lord passes a higher commendation on this than on any other act recorded in the NT. The disciples judge by appearance; Jesus judges by motive. -- James Edwards A T
Mateus 26
Spurgeon - Nevertheless, hereafter’ Matthew 26:64+ (See full sermon Nevertheless. Hereafter.) There came to the members of the Sanhedrin a messenger, who told them that ‘the veil of the temple was rent in twain’. At that moment, when the Saviour died, that splendid piece of tapestry seemed to tear itself asunder from end to end as if in horror at the death of its Lord. The members of that council, when they met each other in the street and spoke of the news, must have been dumb in sheer astonishment; but while they looked upon each other, the earth they stood upon reeled, and they could scarcely keep their feet. This was not the first wonder which had startled them that day, for the sun had been beclouded in unnatural darkness. At midday it had ceased to shine, and now the earth ceased to be stable. Also, in the darkness of the evening, certain members of this council saw the sheeted dead, newly arisen from their tombs, walking through the streets; for ‘the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints … appeared unto many.’ Thus early they began to know that the man of Nazareth was at ‘the right hand of power’. Early on the third morning, when they met together, there came a messenger in hot haste, who said, ‘That stone is rolled away from the door of the sepulchre. Remember that you placed a watch and set your seal upon the stone. But early this morning the soldiers say that he came forth. He rose, that dreaded One whom we put to death, and at the first sight of him the keepers did shake, and became as dead men.’ Now these members of the Sanhedrim believed that fact, and we have clear evidence that they did, for they bribed the soldiers, and said, ‘Say ye, His disciples came by night, and stole him away while we slept.’ Then did the word also continue to be fulfilled, and they plainly saw that Jesus whom they had condemned was at ‘the right hand of power’. Spurgeon —Matt. 26:64+. Faith's Checkbook AH, Lord, thou wast in thy lowest state when before thy persecutors thou wast made to stand like a criminal! Yet the eyes of thy faith could see beyond thy present humiliation into thy future glory. What words are these, “Nevertheless—hereafter!” I would imitate thy holy foresight, and in the midst of poverty, or sickness, or slander, I also would say, “Nevertheless—hereafter.” Instead of weakness, thou hast all power; instead of shame, all glory; instead of derision, all worship. Thy cross has not dimmed the splendour of thy crown, neither has the spittle marred the beauty of thy face. Say, rather, thou art the more exalted and honoured because of thy sufferings. So, Lord, I also would take courage from the “hereafter.” I would forget the present tribulation in the future triumph. Help thou me by directing me into thy Father’s love and into thine own patience, so that when I am derided for thy name I may not be staggered, but think more and more of the hereafter, and, therefore, all the less of to-day. I shall be with thee soon and behold thy glory. Wherefore, I am not ashamed, but say in my inmost soul, “Nevertheless—hereafter.” QUESTION - What does it mean that Jesus is the Son of Man? WATCH 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: Was Jesus the biological son of Mary? If so, how did He not inherit a sin nature? Why is Ezekiel called son of man if it is a title for Jesus? Matthew 26:65 Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; the high priest: Lev 21:20+ 2Ki 18:37+ 2 Kings 19:1-3+ Jer 36:24 Mk 14:63,64+ He: Mt 9:3+ 1Ki 21:10-13 Lu 5:21+ Jn 10:33,36+ CAIAPHAS CRIES GUILTY OF BLASPHEMY Then the high priest (archiereus) tore his robes - An expression of horror at what Jesus had just declared, which he considered to be blasphemy (which it was not because Jesus is God)! Tearing one's robes indicated strong emotions and in this context, extreme anger (cf Ge 37:29; 2Ki 18:37–19:1; Job 1:20). Once again we see an illegality in this trial for the Law stated that "The priest who is the highest among his brothers, on whose head the anointing oil has been poured and who has been consecrated to wear the garments, shall not uncover his head nor tear his clothes." (Lev. 21:10+) John
Mateus 26
Spurgeon - He looks round upon the seventy elders of the people who were sitting there in the great council, and "They answered and said, He is guilty of death:." Probably Joseph of Arimathea and Nicodemus were not there;: they were the only two friends the Lord had in the Sanhedrin. NET NOTE - Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty—‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, Ἐνοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66+.” Deserves (liable, subject , guilty) (1777) enochos from enécho = to hold in, i.e., to ensnare, to be entangled - Gal 5:1+) literally means held fast in (in the grasp, held in, contained in) and is an adjective describing one "in danger of," "liable to judgment and punishment in a legal forensic sense" (Mt 5:21+), or "deserving (worthy) of (and subject to punishment)" (describing the crowd's antipathy toward Jesus = Mt 26:66+, Mk 14:64+). To be held fast, bound, obliged. Enochos means being guilty of having done wrong and thus deserving some particular penalty. It describes deeds that were open to judicial indictment (cf. Mt 5:21, 22+; Matthew 26:66+; Mk 3:29+; Mark 14:64+; Jas 2:10+). Enochos is primarily a legal term - liable to a charge or action at law or in court. Matthew 26:67 Then they spat in His face and beat Him with their fists; and others slapped Him, KJV Matthew 26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, BGT Matthew 26:67 Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν NET Matthew 26:67 Then they spat in his face and struck him with their fists. And some slapped him, CSB Matthew 26:67 Then they spit in His face and beat Him; others slapped Him ESV Matthew 26:67 Then they spit in his face and struck him. And some slapped him, NIV Matthew 26:67 Then they spit in his face and struck him with their fists. Others slapped him they spat in His face: Mt 27:30+ Nu 12:14+ De 25:9+ Job 30:9-11 Isa 50:6+ Isaiah 52:14 Isaiah 53:3+ Mk 14:65+ Mk 15:19+ 1Co 4:13+ Heb 12:2+ and others slapped Him: Mt 5:39+ 1Ki 22:24+ Jer 20:2 La 3:30,45 Lu 22:63+ Jn 18:22+ John 19:3+ Ac 23:2,3+ 2Co 11:20,21+ Related Passage: Mark 14:65+ Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, “Prophesy!” And the officers received Him with slaps in the face. Isaiah 52:14 Just as many were astonished at you, My people, So His appearance was marred more than any man And His form more than the sons of men. Numbers 12:14+ But the LORD said to Moses, “If her father had but spit in her face, would she not bear her shame for seven days? Let her be shut up for seven days outside the camp, and afterward she may be received again.” Deuteronomy 25:9+ then his brother’s wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother’s house.’ JESUS THEN ABUSED Then they spat (emptuo) in His face (prosopon) and beat Him with their fists (kolaphizo); and others slapped (rhapizo) Him - This is one of those descriptions you find difficult to read. Even to Jews spitting in someone's face was the height of disrespect of that individual. WOE to these men at the Great White Throne! In abusing Jesus, these men were fulfilling the prophecy in Isaiah 50:6+ where Messiah says "I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting." They offered him every indignity, in all its various and vexatious forms.
Mateus 26
Spurgeon - "The kings of the earth set themselves, and the rulers take counsel together against the LORD, and against His Anointed (MESSIAH)." (Ps 2:2+) Oh, that the friends of Jesus were half as earnest to concert measures for glorifying him, as these men were when they resolved upon his death. Arthur Carr on the Sanhedrin A. The history of the Sanhedrin. Many learned Rabbis endeavoured to trace the origin of the Sanhedrin to the council of 70 elders whom Moses, by the advice of Jethro, appointed to assist him. But it is improbable that this council existed before the Macedonian conquest. (1) The name is Greek, not Hebrew. (2) It finds its equivalent among the political institutions of Macedonia. Finally, (3) no allusion to the Sanhedrin is to be found in the Historical Books or in the Prophets. B. Constitution. The President or Nasi (prince) was generally, but not always, the high priest; next in authority was the vice-president or Ab Beth Dîn (father of the house of judgment); the third in rank was the Chacham (sage or interpreter). The members were 71 in number, and consisted (1) of the chief priests or heads of the priestly “courses” (see Luke 1:5+); (2) the scribes or lawyers; (3) the elders of the people or heads of families, who were the representatives of the laity. C. Authority and functions. The Sanhedrin formed the highest court of the Jewish commonwealth. It originally possessed the power of life and death, but this power no longer belonged to it; John 18:31+, “It is not lawful for us to put any man to death,” a statement which agrees with a tradition in the Talmud, “forty years before the temple was destroyed judgment in capital causes was taken away from Israel.” All questions of the Jewish law, and such as concerned the ecclesiastical polity, religious life of the nation and discipline of the priests fell under the jurisdiction of the Sanhedrin. D. Place of meeting. In the present instance the Sanhedrin met at the high priest’s house; from ch. 27:6 we may conjecture that the Temple was sometimes the place of meeting, but their usual house of assembly at this particular epoch was called the “Halls of Purchase,” on the east of the Temple Mount (Dr Ginsburg in Kitto’s Encyc. Bib. Lit. and Lightfoot’s Hor. Hebr.). QUESTION - What was the Sanhedrin? | GotQuestions.org ANSWER - The term Sanhedrin is from a Greek word that means “assembly” or “council” and dates from the Hellenistic period, but the concept is one that goes back to the Bible. In the Torah, God commands Moses: “bring me seventy of Israel’s elders who are known to you as leaders and officials among the people. Have them come to the Tent of Meeting, that they may stand there with you" (Numbers 11:16+). Also, in the sixteenth chapter of Deuteronomy, we read in verse 18, “You shall appoint for yourselves judges and officers in all your towns which the Lord your God is giving you, according to your tribes and they shall judge the people with righteous judgment.” The land was divided up among the tribes, and in those areas where tribes had their presence, there were towns and villages, and in every town and every village there was to be a court. If there were 120 men as heads of families, they had a local court there called a Sanhedrin. In smaller towns where there were not 120 men as heads of families, there were either three judges, if the town was very small, or seven judges who sat as a court, both judge and jury, in all legal matters. The Great Sanhedrin was the supreme court of ancient Israel, made up of 70 men and the high priest. In the Second Temple period, the Great Sanhedrin met in the Temple in Jerusalem. The court convened every day except festivals and on the Sabbath. The Sanhedrin as a body claimed powers that lesser Jewish courts did not have. As such, they were the only ones who could try the king or extend the boundaries of the Temple and Jerusalem, and were the ones to whom all questions of law were finally put. The last binding decision of the Sanhedrin was in 358, when the Hebrew calendar was adopted. The Sanhedrin was dissolved after continued persecution by the Roman Empire. Over the centuries, there have been attempts to revive the institution, such as the Grand Sanhedrin convened by Napoleon Bonaparte. In the New Testament, the Sanhedrin is best known for their part in the series of mock trials that resulted in the crucifixion of Jesus. The Sanhedrin began with an informal examination of Jesus before Annas, the acting high priest (John 18:12-14, 19-23+), followed by a formal session before the entire Sanhedrin (Matthew 26:57-68+). There the decision was made to turn Jesus over to the Roman authorities to be tried and crucified. QUESTION - Who was Caiaphas in the Bible? | GotQuestions.org ANSWER - Joseph Caiaphas was the Jewish high priest during the time of Jesus’ ministry and a few years afterwards. He was a strong opponent of Jesus and His message. Caiaphas was the son-in-law of Annas, the former high priest, which may have accounted for his own rise to power. Caiaphas was also a member of one of the ruling Jewish sects, the Sadducees. Sadducees were often wealthy men of high position and, as they sought to appease their Roman rulers, were heavily involved in politics. They held the majority seat in the Sanhedrin, the Jewish high court, over which Caiaphas ruled for the 18 years he served as high priest. In terms of theology, Sadducees denied the afterlife and any existence of the spiritual world (angels, demons, etc.). Because of these things, they were often at odds with Jesus due to His teachings about humility, heaven, and His own deity. After Jesus raised Lazarus from the dead, both the Pharisees and the Sadducees met at Caiaphas’s palace to express their concern that Jesus’ growing number of followers would incite the anger of the Roman Empire (Matthew 26:2+; John 11:47+). They were unsure how to proceed until Caiaphas spoke: “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish” (John 11:50+). This statement calling for Jesus’ death was a cold, calculating move of political expediency; at the same time, Caiaphas was unknowingly prophesying about God’s plan for Jesus’ death. Through the Sanhedrin’s wicked actions, God would save both the Jewish nation and anyone else who would believe in Christ (verses 51–52). When the Jewish leaders had Jesus arrested at Passover, they first brought Him before Annas (John 18:13+). After he had questioned Jesus, Annas sent Jesus to his son-in-law Caiaphas, who as the high priest would be the one to rule on Jesus’ fate. When Jesus stood before Caiaphas and the entire Sanhedrin, many false witnesses were brought forward, but nothing was found to warrant a death sentence (Matthew 26:59–60+). Finally, Caiaphas stood up and addressed Jesus directly, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God” (Mt 26:63+). Jesus replied just as directly, “You have said so. . . . But 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” (Mt 26:64+). Caiaphas had what he was looking for; he tore his robe and cried, “Blasphemy!” (Mt 26:65+). The result of the sham trial was that Jesus was pronounced “worthy of death” and beaten and mocked (Mt 26:66–67+). However, since the Jews could not legally execute prisoners, Caiaphas sent Jesus to the Roman governor Pontius Pilate. Jesus endured another series of trials that night under Roman jurisdiction. Caiaphas and the other religious leaders stirred up the crowd against Jesus. When Pilate attempted to release Jesus by giving them a choice between Him and the convicted felon Barabbas, “the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed” (Matthew 27:20+). Pilate acquiesced, and Jesus was sentenced to die, beaten, led outside the city, and crucified (Mt 27:26–35+). It’s what Caiaphas wanted all along. It’s important to note that these things did not happen at the whim of Caiaphas, the priests, or Pilate, for it was all part of God’s plan to save the world through the death of His Son. As Jesus had said, “No one takes [my life] from me, but I lay it down of my own accord” (John 10:18+). Three days later, Jesus rose again from the grave, fulfilling prophecy, defeating death, and emboldening His followers to share the good news of salvation with thousands throughout the known world. Caiaphas continued to persecute the followers of Christ, being present at the trial of Peter and John (Acts 4:1–22+), but his opposition did nothing to stop the spread of the gospel. Caiaphas’s story is a tragic one. Caiaphas was faced with the reality of who Jesus is and yet denied the Truth that literally stood before him. As high priest Caiaphas had wealth, an honorable position, and the respect of the people, but he was deficient in the one area that truly matters: saving faith in Jesus Christ. ADDENDUM - Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about A.D. 35. See Joseph. Antiquities b. xviii. c. 2–4. Archaeologists discovered in 1991 an elaborate ossuary (a box for reburying the bones of the dead) in a burial cave in Jerusalem with slightly varied inscriptions that read, “Joseph son of Caiaphas.” QUESTION - Who was responsible for Christ's death? WATCH VIDEO ANSWER - he answer to this question has many facets. First, there is no doubt the religious leaders of Israel were responsible for Jesus’ death. Matthew 26:3–4+ tells us that “the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him.” The Jewish leaders demanded of the Romans that Jesus be put to death (Matthew 27:22–25+). They couldn’t continue to allow Him to work signs and wonders because it threatened their position and place in the religious society they dominated (John 11:47–50+), so “they plotted to take his life” (John 11:53+). The Romans were the ones who actually crucified Him (Matthew 27:27–37+). Crucifixion was a Roman method of execution, authorized and carried out by the Romans under the authority of Pontius Pilate, the Roman governor who sentenced Jesus. Roman soldiers drove the nails into His hands and feet, Roman troops erected the cross, and a Roman solider pierced His side (Matthew 27:27–35+). The people of Israel were also complicit in the death of Jesus. They were the ones who shouted, “Crucify him! Crucify him!” as He stood on trial before Pilate (Luke 23:21+). They also cried for the thief Barabbas to be released instead of Jesus (Matthew 27:21+). Peter confirmed this in Acts 2:22–23+ when he told the men of Israel, “You, with the help of wicked men, put him to death by nailing him to the cross.” In fact, the murder of Jesus was a conspiracy involving Rome, Herod, the Jewish leaders, and the people of Israel, a diverse group of people who never worked together on anything before or since, but who came together this one time to plot and carry out the unthinkable: the murder of the Son of God. While God did not literally kill Jesus, God allowed Him to be put to death by the hands of the Jews and Romans. Acts 2:23+ emphasizes God’s sovereign knowledge as He allowed people to brutally and unlawfully murder His Son: “This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (emphasis added). While God did not stop people from physically killing Jesus, He also did not allow death to have the final say: “But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” (Acts 2:24+). Christ’s death and resurrection was part of God’s perfect plan to eternally redeem all who would believe in Him. "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21+). Jesus’ sacrificial death on the cross provides salvation for all who trust in Him. All who have come to Christ in faith are guilty of His blood, shed on the cross for us. He died to pay the penalty for our sins (Romans 5:8+; Romans 6:23+). In the movie The Passion of the Christ, the director, Mel Gibson, was the one whose hands you see actually driving the nails through Christ’s hands. He did it that way to remind himself, and everyone else, that it was our sins that nailed Jesus to the cross. Related Resources: Who killed Jesus? Why was Jesus crucified? Why did Jesus have to experience so much suffering? What were the seven last words of Jesus Christ on the cross and what do they mean? What trials did Jesus face before His crucifixion? Matthew 26:4 and they plotted together to seize Jesus by stealth and kill Him. plotted together: Ps 2:2+ by: Mt 23:33+ Ge 3:1+ Ac 7:19+ Acts 13:10+ 2Co 11:3+ Related Passages: Psalm 2:2+ The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed, saying, Matthew 12:14+ But the Pharisees went out and conspired against Him, as to how they might destroy Him. Mark 14:1+ 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; Luke 22:2+ The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people. John 5:18+ For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. John 7:1, 19, 25+ After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him.....19 “Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me?”....25 So some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill? John 8:37, 40+ “I know that you are Abraham’s descendants; yet you seek to kill Me, because My word has no place in you....40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. John 11:53+ So from that day on they planned together to kill Him. BROOD OF VIPERS CONSPIRE TO ARREST JESUS And they plotted together (sumbouleuo) to seize (krateo) Jesus (Iesous) by stealth (dolos - cunning, guile) and kill (apokteino) Him - Note the related passages above that indicate this plot had been hatching in their evil hearts for many months. Now they seek to bring map out their final strategy to terminate the Messiah. By stealth (dolos) pictures them plotting to seize Jesus as they would trap a wild beast and by doing so by stealth they would be less likely to arouse the crowds. There is an old saying that birds of a feather flock together. These birds were vile vultures! Does it not amaze us that the very ones who should have recognized Jesus as their Messiah are the ones who instead sought to eliminate Him! Plotted together (4823) sumbouleuo from sun = together + bouleuo = to take counsel) in the active sense means to advise or give advice on a course of action, tell them what they should plan to do ("advised" in Jn 18:14+, "advise" in Rev 3:18+; Lxx - 1 Ki 1:12+). In the middle voice it means to consult usually in a negative sense to consult with intent to harm thus translated to plot (against Jesus - Mt 26:4+, Jn 18:14+, against Saul - Acts 9:23+). Sumbouleuo - 4v - Matt. 26:4+; Jn. 18:14+; Acts 9:23+; Rev. 3:18+ Stealth (deceit) (1388) dolos which is derived from dello meaning to bait) literally refers to a fishhook, trap, or trick all of which are various forms of deception. Dolos is a deliberate attempt to mislead, trick, snare or "bait" (baiting the trap in attempt to "catch" the unwary victim) other people by telling lies. It is a desire to gain advantage or preserve position by deceiving others. A modern term in advertising is called "bait and switch" where the unwary consumer is lured in by what looks like an price too good to be true! Larry Richards explains that dolos...picks up the metaphor from hunting and fishing. Deceit is an attempt to trap or to trick and thus involves treachery...Deception sometimes comes from within, as our desires impel us to deceive. But more often in the NT, deceit is error urged by external evil powers or by those locked into the world's way of thinking. (BORROW Expository Dictionary of Bible Words - PAGE 212)
Mateus 26
Spurgeon - The enemies of Christ's cause have never ceased to oppose him by baseness and treachery; the truth fears not the day, but evil is underhanded and works by secret plots. Still do the opponents of the gospel conspire to take Jesus by subtlety. Let us, like our Lord, oppose to their cunning nothing but holy courage and truthful simplicity. Matthew 26:6 Now when Jesus was in Bethany, at the home of Simon the leper, in Bethany: Mt 21:17+ Mk 11:12+ Joh 11:1+,2 Jn 12:1 Simon: Mk 14:3+ Related Passages: PARALLEL ACCOUNTS OF ANOINTING OF JESUS IN THE GOSPEL OF JOHN AND GOSPEL OF MARK (SEE ALSO TABULAR COMPARISON) Mark 14:1-9+ 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.” 3 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard (nardo); and she broke the vial and poured it over His head. 4 But some were indignantly remarking to one another, “Why has this perfume been wasted? 5 “For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. 6 But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. 7 “For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8 “She has done what she could; she has anointed My body beforehand for the burial. 9 “Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.” John 12:1-8+ Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. 3 Mary then took a pound of very costly perfume of pure nard (nardo), and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. 4But Judas Iscariot, one of His disciples, who was intending to betray Him, *said, 5 “Why was this perfume not sold for three hundred denarii and given to poor people?” 6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. 7 Therefore Jesus said, “Let her alone, so that she may keep it for the day of My burial. 8 “For you always have the poor with you, but you do not always have Me.” Bethany, Bethphage, Mount of Olives Now when Jesus (Iesous) was in Bethany, at the home of Simon the leper (lepros) - Note that John's version does not say Jesus came to Lazarus' home, but says that "six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead." So there is no disagreement between the account in Matthew and John. Simon is a common name and he must have been a leper healed by Jesus (because one with active infection would hardly throw a dinner party!) who was now responding in thanksgiving by hosting this significant fellowship dinner with some of Jesus’ closest friends, the disciples, Mary, Martha and Lazarus. Hiebert on the timing - John’s arrangement (Jn 12:1-8+) suggests that it occurred on Friday or Saturday evening before “Palm Sunday,” while the synoptic order suggests that it occurred on Tuesday, or possibly Wednesday, evening of Passion Week. Most modern scholars prefer John’s chronology as being more precise and hold that the synoptic arrangement is due to a desire to show the close connection between the anointing and the treachery of Judas. (The Gospel of Mark: An Expositional Commentary) The timing of the anointing of Jesus by Mary could be confusing because John's Gospel says "Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead." (Jn 12:1+) John clearly gives the actual day of Jesus' anointing. On the other hand, Mark and Matthew (Mt 26:6-13+) describe the anointing of Jesus in after the statement that the Jewish leaders were plotting to seize Jesus (Mark 14:1-2+, Mt 26:1-5+) which would have been either Tuesday (most commentators) or Wednesday (
Mateus 26
Spurgeon - She had been very happy in the act, probably it was the happiest hour in all her life when she gave this costly gift to the Lord she loved so well. But a cloud passed over her bright face as the whispered complaints reached her ear. She was evidently a tender-hearted soul, so the Savior said to the disciples, "Why trouble you the woman?" We cannot do what this woman did; but we can perform Good Works upon others for Christ’s sake; and he will accept them as though they were done unto himself. Nothing given to Jesus in love is ever wasted. --Warren Wiersbe William
Mateus 26
Spurgeon - “The beauty of this woman’s act consisted in this, that it was all for Christ. All who were in the house could perceive and enjoy the perfume of the precious ointment; but the anointing was for Jesus only.” Bother (2873) kopos rom kopto = chop, hew, cut down, strike; figuratively to lament or mourn which apparently came from the idea of striking one's breast) (See also study of related verb kopiao) is strictly a smiting as a sign of sorrow, then sorrow itself. Kopos thus describes a state of discomfort or distress, trouble, difficulty, transferring the sense of the primary meaning which is beating. Kopos referring to labor conveys the sense that the labor involves toil, fatigue, suffering, weariness and sorrow. It thus speaks of an intense effort which can be united with trouble. In short kopos conveys the idea of arduous toil involving sweat and fatigue and emphasizes the weariness which follows as a result of the straining of all of one's powers to the utmost. Kopos 18x -- Matt 26:10+; Mark 14:6+; Luke 11:7+; Luke 18:5+; John 4:38+; 1 Cor 3:8+; 1 Corinthians 15:58+; 2 Cor 6:5+; 2 Corinthians 10:15+; 2 Corinthians 11:23, 27+; Gal 6:17+; 1 Thess 1:3+; 1 Thessalonians 2:9+; 1 Thessalonians 3:5+; 2 Thess 3:8+; Rev 2:2+; Revelation 14:13+ Good (2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). Nancy DeMoss Wolgemuth with notes by Joni Eareckson Tada - BORROW A place of quiet rest : finding intimacy with God through a daily devotional life Like a watered garden, Full of fragrance rare, Ling’ring in Thy presence, Let my life appear. E. MAY GRIMES The product of a daily devotional life will bear fruit in our own lives, as we experience an ever-deepening intimacy with the Father. The following is an excerpt from her chapter entitled "Cultivating the Garden of the Heart" - Of all the human relationships Jesus had while on this earth, the one He shared with Mary of Bethany stands out as being one of the most intimate. When we first meet Mary, she is in her home, sitting at Jesus’ feet, waiting quietly in His presence (Luke 10:38–42+). Sometime later, when Jesus arrives in Bethany just after her brother’s death, we find Mary clinging to His feet, weeping over the enormous loss she has just experienced (John 11:32–33+). When we encounter Mary again, she is once more at the feet of Jesus, this time worshiping the One she has come to know, trust, and adore (John 12:1–8+). Oblivious to the curious stares and irate mumbling of the onlookers, Mary pours out her love and devotion in a costly act of worship. No one who was present that day could escape the impact of this woman’s deed. Matthew’s account tells us that the disciples “were indignant. ‘Why this waste?’ they asked” (Matthew 26:8+). To those men, Mary’s act seemed extravagant, for they did not understand the infinite worth of worship. On the other hand, Jesus, who was the object of Mary’s devotion, was pleased. “She has done a beautiful thing to me,” he responded to the bothered disciples (v. 10). Mary’s worship also had an unintended effect on herself. As she anointed Jesus’ feet with the precious ointment and then wiped His feet with her hair, she became fragrant with the very perfume she had lavished on Him. Further, John tells us that “the house was filled with the fragrance of the perfume” (John 12:3+). When you and I sit at Jesus’ feet and listen to His Word and then sit at His feet and lavish our worship and love upon Him, there will be an impact. Some who do not understand the nature of an intimate relationship with the Lord Jesus may object that we are being “wasteful” or fanatical by spending extended time alone in His presence, pouring out our love and devotion to Him. Regardless of the reaction of others, one thing is certain: True worship and devotion will make our lives fragrant and will perfume the environment around us. Our homes, our churches, even our places of work will bear the sweet scent of our devotion. Most importantly, the Lord Jesus will be pleased. And ultimately that is all that really matters. The product of a daily devotional life will bear fruit in our own lives, as we experience an ever-deepening intimacy with the Father. Sadly, many believers never enter into the joys and fulness of this life of oneness with the Father. C H Spurgeon - Something done for Jesus (See full sermon Something Done For Jesus) ‘She hath wrought a good work upon me.’ Matthew 26:10+ The entire life of the Christian ought to be, in many respects, ‘a good work’ done unto Christ. Albeit that there must be in our life an eye to the good of our fellow-men, yet may we do it all unto the Lord. The same law which says, ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,’ adds, ‘Thou shalt love thy neighbour as thyself’, which proves that it does not necessarily take away any part of our love from God when we act in love to our fellow-men. The duties of life, though they are to be done with a view to our neighbour as God’s will requires, still ought, in the highest sense, to be performed mainly with an eye to the glory of Christ, and out of love to him. The servant is bidden to work, ‘as to the Lord, and not unto men’. The master, also, ought to discharge his duties knowing that he has ‘a Master in heaven’, and the thought of that Master above should guide him in all he does. O Christian men and women, whatever your calling, discharge the duties of it with a view to glorifying him, whose name, as Christians, you bear! So let it be in every relation of life. Should not the child seek to honour Christ by being like the holy child Jesus? Should not the parent devote his child to Christ, earnestly praying that he may grow up in the fear of the Lord, and may serve the Lord? Every lawful relationship can be consecrated. In every condition of life we can glorify Jesus. In all the moral obligations of life, Jesus should be before us. We should be honest, not only for our reputation’s sake, for that would be an unworthy motive, but for Christ’s sake. Would we have Christ’s disciples called ‘thieves’? We should be sternly upright, never by any means under suspicion of untruth or double-dealing, because we serve the Lord Christ, who is faithful and true. Of us more is expected than of others, since we serve a better Master than all others. John
Mateus 26
Spurgeon - She probably did not know all that her action meant when she anointed her Lord for his burial. We often do much more than we think we do. The consequences of the simplest action done for Christ may be much greater than we suppose (ED: SEE Mt 25:37-39+). This woman is preparing Christ’s body for his approaching burial. Little dreams she that it is so, but so it is. Go you my sister, and do what God bids you; and it shall be seen that you have done far more than you know. Obey the holy impulse within your spirit, my brother; and you may do ten thousand times more than you have ever imagined to be possible. This woman’s outburst of affection, this simple-hearted act of love to Christ himself, is one of those things which are to live as long as the gospel lives. The aroma of this loving deed is to abide as long as the world itself endures. Poor (4434) ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos focuses on a state of dependence, so that in Mt 5:3+ "the poor in spirit" are those who have learned to be completely dependent on God for everything and these are the ones who possess the kingdom of heaven. Matthew 26:12 “For when she poured this perfume on My body, she did it to prepare Me for burial. 2Ch 16:14+ Mk 14:8+ Mk 16:1+ Lu 23:56+ Lk 24:1+ Joh 12:7+ Jn 19:39,40+ Related Passages: 2 Chronicles 16:14+ They buried him (KING ASA) in his own tomb which he had cut out for himself in the city of David, and they laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art; and they made a very great fire for him. Mark 14:8+ “She has done what she could; she has anointed My body beforehand for the burial. Mark 16:1+ When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. Luke 23:56+ Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment. Luke 24:1+ But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared. John 19:39-40+ Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. MARY ANOINTS JESUS' BODY FOR BURIAL! For (gar) Term of explanation. Jesus elaborates on why Mary's pouring of perfume was so profound, vindicating her action. When she poured (ballo) this perfume (muron) on My body, she did it to prepare Me for burial (entaphiazo) - Did Mary grasp the profundity of pouring perfume on Jesus? We can ask her in heaven. Jesus' explanation suggests that indeed she had grasped what He had been predicting about the coming cross, while the "boys" seemed to have missed it for the most part. Perhaps her understanding comes from her attitude of humility and willingness to sit at His feet and listen, pursuing the "one thing (that) is necessary." (Lk 10:39,42+) A T
Mateus 26
Spurgeon - “She probably did not know all that her action meant when she anointed her Lord for his burial. The consequences of the simplest action done for Christ may be much greater than we think…She thus showed that there was, at least, one heart in the world that thought nothing was too good for her Lord, and that the best of the very best ought to be given to him.” Henry
Mateus 26
Spurgeon - A woman’s memorial Matthew 26:13+. (See full sermon A Woman's Memorial) The evangelists are of course the historians of the time of Christ; but what strange historians they are! They leave out just that which worldly ones would write, and they record just that which the worldly would have passed over. What historian would have thought of recording the story of the widow and her two mites? Would a Hume or a Smollet have spared half a page for such an incident? Or think you that even a Macaulay could have found it in his pen to write down a story of an eccentric woman, who broke an alabaster box of precious ointment upon the head of Jesus? But so it is. Jesus values things, not by their glare and glitter, but by their intrinsic value. He bids his historians store up, not the things which shall dazzle men, but those which shall instruct and teach them in their spirits. Christ values a matter, not by its exterior, but by the motive which dictated it, by the love which shines from it. O singular historian! You have passed by much that Herod did; you tell us little of the glories of his temple; you tell us little of Pilate, and that little not to his credit; you treat with neglect the battles that are passing over the face of the earth; the grandeur of Caesar does not entice you from your simple story. But you continue to tell these little things, and wise are you in so doing, for truly these little things, when put into the scales of wisdom, weigh more than those monstrous bubbles of which the world delights to read. A Blessed Memorial What this woman has done will also be told as a memorial to her. — Matthew 26:13+ Today's Scripture : Matthew 26:6-13+ Certain names from the past can elicit a variety of responses. The mention of Hitler, for example, brings feelings of contempt. On the other hand, a great historical figure like Churchill brings a positive response. Even within the circle of our own acquaintances, we remember some individuals with thankfulness, while we think negatively of others whose lives were spent in selfish pursuits. On this Memorial Day we pause to honor those of past generations. While many stirring recollections flood our minds, we realize that the time will come when each of us will also be a memory. What will others recall of our words and deeds when they think of us? Recently I read about James Lewis Pettigru. His life was so exemplary that after his death the community erected a tombstone in his honor inscribed with these words: UNAWED BY OPINION, UNSEDUCED BY FLATTERY, UNDISMAYED BY DISASTER, HE CONFRONTED LIFE WITH COURAGE, AND DEATH WITH CHRISTIAN HOPE. What have you written on memory's page? Deeds that were done in the Master's name? Words that were spoken to spread His fame? What have you written today? —Anon. Will your memorial be a blessing or a blot? Appreciated What this woman has done will also be told as a memorial to her. — Matthew 26:13+ Today's Scripture : Matthew 26:6-13+ The heroes and heroines of the Bible often take us by surprise. The woman in today’s Scripture reading is a prime example. She was singled out by Jesus to be mentioned wherever the gospel is preached. She had scandalized some of those dining with Jesus by her breathtaking generosity. In anticipating Jesus’ death, she had anointed Him with costly perfume that was worth more than a year’s wages. “Why this waste?” asked those at the table who expressed a concern for the poor. Had these same people been attending Jesus’ funeral rather than a dinner with Him, I believe they would have reacted differently. Yet, when this woman showed Him her lavish love while He was alive, she was severely criticized for such waste. We can learn a valuable lesson from the devotion of this woman. We need to break out our best perfumes for the living. Yet all too often we wait until someone dies to show the appreciation that we are reluctant to show in life. Give praise to people young and old, Encourage them while they are near; For when they've gone to their reward, Your loudest praise they will not hear. —D. De Haan Don't put off until tomorrow the loving words you can say today. The Arlington Ladies What this woman has done will also be told as a memorial to her. — Matthew 26:13+ Today's Scripture : Matthew 26:6-13+ In 1948, the US Air Force Chief of Staff noticed that no one attended the funeral of an airman at Arlington National Cemetery, and that deeply disturbed him. He talked with his wife about his concern that each soldier be honored at burial, and she began a group called the Arlington Ladies. Someone from the group honors each deceased soldier by attending his or her funeral. The ladies also write personal notes of sympathy and speak words of gratitude to family members when they are present. If possible, a representative keeps in contact with the family for months afterward. Margaret Mensch, an Arlington Lady, says, “The important thing is to be there for the families. . . . It’s an honor to . . . pay tribute to the everyday heroes that make up the armed forces.” Jesus showed the importance of paying tribute. After a woman poured a costly, fragrant oil on His head, He said that she would be honored for years to come (Matt. 26:13+). The disciples were indignant and thought her act was wasteful, but Jesus called it “a good work” (v.10) for which she would be remembered. Lord, help us to appreciate The work that others do, The service given from their hearts, Their sacrifice for You. —Sper We honor God when we honor one another Henry Blackaby - Memorials of Faithfulness We may assume that our expressions of devotion to God are small and insignificant, but in God's eyes they may hold much meaning. Our love and dedication to Christ may even create memorials to God for future generations. This woman performed a profound act of love for Jesus. She did not do it to impress His disciples or to gain public attention or to gain praise from Jesus. She simply sought to express her love for Jesus. She did nothing spectacular; she performed no miracles; she preached no sermons. Yet Jesus was so moved by her selfless loyalty that He deemed it worthy of remembrance throughout the remainder of history. We do not know all that God finds most pleasing, nor do we know what acts of our love He may choose to honor through our children and future generations. Abraham could not have known that the day he demonstrated his willingness to sacrifice his only son would be memorialized and would bless many generations who heard of his obedience. David could not have known that his walk with God would please Him so much that David's example would bless generations who followed him. God can take your faithfulness and begin a spiritual legacy, making it a blessing to others for generations to come. You will never know until eternity all who received a blessing because of your righteous life. That is why it is so important that you daily express your love and devotion to Jesus. ETERNITY In Yorkshire, England, during the early 1800's, two sons were born to a family named Taylor. The older one set out to make a name for himself by entering Parliament and gaining public prestige. But the younger son chose to give his life to Christ. He later recalled, "Well do I remember, as in unreserved consecration I put myself, my life, my friends, my all, upon the altar. I felt I. was in the presence of God, entering into covenant with the Almighty" With that commitment, Hudson Taylor turned his face toward China and obscurity. As a result, he is known and honored on every continent as a faithful missionary and the founder of the China Inland Mission (now known as Overseas Missionary Fellowship). For the other son, however, there is no lasting monument. He became known simply as "the brother of Hudson Taylor." You may ask, "Is everyone who yields his life in devotion to the Lord revered like Hudson Taylor?" I'm afraid not. But regardless of any recognition here on earth, every dedicated believer will one day be rewarded by God Himself. That will he a remembrance without equal. —P R. V GOD'S HALL OF FAME IS FOR ETERNITY! Vance Havner - Do What You Can She hath done what she could. Mark 14:8+. He had found a little box in the attic. With his crayons he had tried to make it more presentable. Inside he had placed a cut-out Santa Claus and a larger Santa of his own drawing. He had scrawled "Season's Greetings" for a touch of dignity. Then he had wrapped it in a manner all his own, with plenty of seals all over and a big yellow ribbon tied all around. It wouldn't bring much on sale, but no one could buy it from me, because it was the expression of a little boy's love and, oh, so welcome! He had done what he could. Which sets me thinking of the woman who anointed Jesus. "She hath done what she could." Do not let not being able to do it better keep you from doing what you can. Bring to the Saviour such as you have, the best you have, all you have. He will receive it. It may seem a poor little thing to others, but if it is the love gift of your heart, it will be precious in His sight. Do what you can. Warren
Mateus 26
Spurgeon - Out of twelve apostles, one was a Judas Iscariot. Marvel not, therefore, if, among your friends and kinsfolk, you have one who turns against you, and betrays you to your enemies......It was one of the twelve, who went unto the chief priests, to bargain for the price of his Lord’s betrayal. He did not even mention Christ’s name in his infamous question, "What will you give me, and I will deliver him unto you?" The amount agreed upon, thirty pieces of silver, was the price of a slave; and showed how little value the chief priests set upon Jesus, and also revealed the greed of Judas in selling his Master for so small a sum. Yet many have sold Jesus for a less price than Judas received; a smile or a sneer has been sufficient to induce them to betray their Lord. Let us, who have been redeemed with Christ’s precious blood, set high store by him, think much of him, and praise him much. As we remember with shame and sorrow, these thirty pieces of silver, let us never undervalue him, or forget the priceless preciousness of him who was reckoned as worth no more than a slave. Spurgeon - Was it not a sad thing that the betrayer of Christ should be one of the twelve? Yet deeply trying as it must have been to the heart of Christ, there is something useful about even that horrible transaction. It says to all the professing Church of Christ, and it says to us who claim to be Christ’s followers, “Do not think yourselves safe because you are in the visible church; do not imagine that even holding the highest office in the church can prevent you from committing the basest crime. Nay, for here is one of the twelve apostles, yet he betrays his Master. Sometimes, we have found this betrayal to be a source of comfort. I have myself desired, in receiving members into the church, to be very careful if possible only to receive good men and true; yet, though pastors and elders of the church may exercise the strictest watch, some of the worst of men will manage to get in. When that is the case, we say to ourselves, “No new thing has happened to us, for such a sinner as this marred the Church from the very beginning.” Here is Judas, when Christ himself is the Pastor, when the twelve apostles make up the main body of the Church, here is Judas, one of the twelve, ready to betray his Master for the paltry bribe of thirty pieces of silver, just the price of a slave. Yes, we might have been put out of heart in building up the Church of God if it had not been for this sad but truthful narrative concerning Judas and his betrayal of our Lord. J C
Mateus 26
Spurgeon says thirty pieces of silver was "The price of a slave. This showed the contempt of the rulers for Jesus and the avarice of Judas, which permitted him to sell his Master for so small a sum. How strikingly does all this correspond with the voice of prophecy in Zechariah 11. "So they weighed for my price thirty pieces of silver; a goodly price." It is to be feared that thousands are selling Jesus for a less price than Judas received. A smile from the world has been a bribe sufficient to seduce many" Thirty pieces of silver was the price of a slave (Ex. 21:32+) and this gives force to our Lord’s words in Mt 20:28+ when He declared that "the Son of Man did not come to be served, but to serve (TO BE A SLAVE!), and to give His life a ransom for many.” Henry
Mateus 26
Spurgeon - The price of a slave, thus they were fulfilling the ancient prophecy: "So they weighed for my price thirty pieces of silver."......At what a price did the traitor sell our blessed Master! O you who have been redeemed with his precious blood, set a high value upon him, think much of him, say much in praise of him! Remember these thirty pieces of silver, and never be guilty of despising the Lord of glory, as these chief priests did when they paid for him the price of a slave. R C H
Mateus 26
Spurgeon - The traitor sold his Master for thirty pieces of dirty silver; yet many have sold Jesus for a less price than Judas received: a smile or a sneer has been sufficient to induce them to betray their Lord. Began seeking (2212)(zeteo) making efforts to discover an opening to betray Jesus. The imperfect tense means over and over Judas was watching for a convenient time to betray Jesus. A T
Mateus 26
Spurgeon - How truly royal was Jesus of Nazareth even in his humility! He had only to send two of his disciples "into the city to such a man," and the guest chamber, furnished and prepared, was at once placed at his disposal. He did not take the room by arbitrary force, as an earthly monarch might have done; but he obtained it by the diviner compulsion of almighty love. Jesus knew something about this man that you and I do not know, so he said to his disciples: Just go and say to him, ‘The Master says, My time is at hand; I will keep the Passover at your house with my disciples.’" Was he not himself a disciple? I cannot say but this I do know, that the Lord Jesus has a certain number who are willing to help his cause, even though as yet they hardly call themselves his disciples. I should think, however, that after this man had once had the Master and his disciples in his house, there must have been a blessing left behind, and he would want to become one of that goodly company. It is well, dear friend, that you are willing to have the prayer-meeting in your house, it is well that you will stand up on the side of truth, even if you have no share in it as yet, for maybe, — and I hope the "maybe" will become a certainty, — you will yet be one of Christ’s disciples. Spurgeon - See the absolute control which Jesus has over the minds of men. He can have any man’s house that we wants, and he knows who will be glad to welcome him. Yet this same Jesus was about to die, and this shows how perfectly voluntary was his sacrifice. He was not forced to stand in our stead, nor was he compelled to suffer except by the constraint of his own great love. All was free, as became the freedom of his grace. Then, shall not our heart’s love flow out freely to him? Shall we need to be scourged to obedience? Oh, no, beloved! So let us think what we can voluntarily do in honor of our Divine Lord, who gave his all for us. Teacher (1320) (didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The Greek has the definite article (to = the) in front of didaskalos, signifying not just any teacher in general, but THE Teacher, in fact the Teacher of teachers! The disciples and even the Scribes and Pharisees called Jesus "Teacher." (Mt 8:19+, Matthew 9:11+, Matthew 12:38+, Matthew 17:24+, Matthew 19:16+, Matthew 22:16+, Matthew 22:24+, Matthew 22:36+, Matthew 23:8+, Matthew 26:18+, etc). Time, Times (season, opportunity, epoch, proper time) (2540) kairos means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It describes the period as especially appropriate and favorable (the right time). Stated another way kairos is distinguished from chronos (time) because kairos views TIME from the aspect of the strategic opportunity it provides, and not simply a change from the past into the present into the future, not mere duration. (Trench)Something that lasts for a season and so is transient, temporary or enduring only for a specific period of time. Kairos is a period which is especially appropriate - a favorable time (at the right time). Kairos can refer to a fixed and definite time, the time when things are brought to crisis, the decisive epoch waited for or a strategic point in time. Kairos speaks of a limited period of time, with the added notion of suitableness ("the suitable time", "the right moment", "the convenient time"). Kairos refers to a distinct, fixed time period, rather than occasional moments. Kairos is not so much a succession of minutes (Greek chronos 5550), but a period of opportunity. Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time. Kairos, on the other hand, refers to a specific and often predetermined period or moment of time and so views time in terms of events, eras, or seasons, such as the times of the Gentiles (see note) In other words, kairos defines the best time to do something, the moment when circumstances are most suitable, the psychologically "ripe" moment. Henry Blackaby - When Christ Gives a Command - “Go into the city to a certain man" The two disciples were given very detailed instructions to go to a certain town and look for a particular man performing a specific task. He would have a large room, furnished and ready to observe the Passover. These instructions might have seemed unusual had it not been their Lord speaking, but the two disciples obeyed and found everything just as Jesus had said. Jesus knew exactly what they would find, and so He guided them specifically. One of the most memorable and precious times the disciples would spend with their Teacher hinged on the obedience of these two. Obedience to Christ's commands always brings fulfillment. When the Lord gives you instructions, obey immediately. Obedience to Christ's commands always brings fulfillment. When the Lord gives you instructions, obey immediately. Don't wait until you have figured it all out and everything makes perfect sense to you. Sometimes God will lead you to do things that you will not fully understand until after you have done them. He does not usually reveal all the details of His will when He first speaks to you. Instead, He tells you enough so you can implement what He has said, but He withholds enough information so that you must continue to rely upon His guidance. Your response will affect what God does next in your life. Your obedience may affect how others around you experience Christ as well. If there is any directive God has given you that you have not obeyed, obey that word immediately and watch God's perfect plan unfold in your life. (Ed: I would add that delayed obedience is tantamount to disobedience.) C H Spurgeon - Morning and Evening - Jerusalem at the time of the passover was one great inn; each householder had invited his own friends, but no one had invited the Saviour, and he had no dwelling of his own. It was by his own supernatural power that he found himself an upper room in which to keep the feast. It is so even to this day—Jesus is not received among the sons of men save only where by his supernatural power and grace he makes the heart anew. All doors are open enough to the prince of darkness, but Jesus must clear a way for himself or lodge in the streets. It was through the mysterious power exerted by our Lord that the householder raised no question, but at once cheerfully and joyfully opened his guestchamber. Who he was, and what he was, we do not know, but he readily accepted the honour which the Redeemer proposed to confer upon him. In like manner it is still discovered who are the Lord’s chosen, and who are not; for when the gospel comes to some, they fight against it, and will not have it, but where men receive it, welcoming it, this is a sure indication that there is a secret work going on in the soul, and that God has chosen them unto eternal life. Are you willing, dear reader, to receive Christ? then there is no difficulty in the way; Christ will be your guest; his own power is working with you, making you willing. What an honour to entertain the Son of God! The heaven of heavens cannot contain him, and yet he condescends to find a house within our hearts! We are not worthy that he should come under our roof, but what an unutterable privilege when he condescends to enter! for then he makes a feast, and causes us to feast with him upon royal dainties, we sit at a banquet where the viands are immortal, and give immortality to those who feed thereon. Blessed among the sons of Adam is he who entertains the angels’ Lord. Matthew 26:19 The disciples did as Jesus had directed them; and they prepared the Passover. the disciples: Mt 21:6+ Joh 2:5+ John 15:14+ and they: Ex 12:4-8+ 2Ch 35:10,11+ UNQUESTIONING OBEDIENCE The disciples (mathetes) did as Jesus (Iesous) had directed them; and they prepared (hetoimazo) the Passover (pascha) - Peter and John obeyed, not questioning Jesus and not hesitating to go into the city. Directed is the rare verb suntasso that means to arrange or set in order together. The idea is to direct that something be done in an explicit fashion, hence order, command, instruct (Only in Mt 21:6+; Mt 26:19+; Mt 27:10+). Prepared (hetoimazo) means they put things in readiness for the Passover celebration. The prepared everything necessary to celebrate the Passover Seder. They obeyed without hesitation. While there is no specific record that Peter and John returned to the place where Jesus was staying Mk 14:17+ says "When it was evening He *came with the twelve." This would imply that Peter and John had returned. If that is in fact the case it is surprising that Judas would not be able to discover the "secret location" from Peter and John because they had no reason to suspect him as a traitor. Had this occurred Judas could have informed the authorities and jeopardized the Passover meal with Jesus. Once again we see God was in control of the details. They prepared the Passover What is fascinating is the fact that while the disciples are preparing for the Passover feast, God Himself is orchestrating events to prepare His Passover Lamb of God. How? Through the murderous thoughts of the Jewish religious leaders, the interaction of Satan and the betrayal of Judas by word and deed. In short, while they prepare the Passover for Jesus, God is preparing Jesus for them and for all who trust in Him (cf Acts 2:23+). As John wrote "“Behold, the Lamb of God who takes away the sin of the world!" (John 1:29+) Paul looking backwards concurs writing "Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed." (1 Cor 5:7+). Spurgeon - They went to this man, delivered Christ’s message, and he showed them a large upper room, furnished and prepared. If Christ’s disciples always loyally did as Jesus appointed them, they would always speed well on his errands. There are many more people in the world ready to yield to Christ than some of us think. The person sitting or standing by your side is quite unknown to you, but, if you will speak to him about the Savior, he will probably respond to your word. At any rate, try him, and see if it be not so. Whether standing or sitting, there must be someone here not yet a disciple, who only needs for you to speak a kind word, and the deciding work will be done. Spurgeon - If Christ’s disciples always loyally did a Jesus appointed them, they would always speed well on his errands. There are many more people in the world ready to yield to Christ than some of us think. If we would only go to them as Peter and John went to this man in Jerusalem, and say to them what "the Master says", we should find that their hearts would be opened to receive Christ even as this man’s house was willingly yielded up at our Lord’s request. PREPARATION FOR THE PASSOVER A major part of the preparation was to procure a blemish free lamb which most likely would have been done on Monday, the 10th of Nisan (cf Ex 12:2, 5, 6+), for that was the day on which the lamb was to be inspected for blemishes. Then on the day they were to celebrate the Passover meal, they would have to take the lamb to the Temple to be inspected and sacrificed by the priests. Only two men were allowed to bring the lamb (thus Peter and John) because otherwise the courtyard would have become much too crowded given the thousands of lambs that needed to be sacrificed in the small window of time which had been prescribed. According to Josephus the lambs had to be sacrificed between the 9th and the 11th hour which would be from 3 PM to 5 PM (As an aside, just imagine this bloody scene in the Temple with the blood of 1000's of lambs being spilled, and yet even then not being able "to take away sins"-cf Heb 10:4+). The 12th hour would have been sunset after which the Passover would commence. So Peter and John would have to return to the upper room and roast the lamb. In addition they would have to procure the other elements for the feast (click for elements necessary for the Passover Seder). Thus, presumably they would have gone out to purchase the wine, etc, but none of the Gospel accounts give details. In any event, this was clearly no small task given the crowds in the city and the small window of time. Recall that the city was so crowded because the Passover could only be celebrated within the city limits. While the text does not say, another possibility is that when Peter and John arrived at the furnished room, it was not only furnished with pillows, carpets and table for the meal, but even the necessary ingredients for the meal. Clearly, it was all accomplished in time for God was in total control of this monumental last Passover. All of this preparation and procurement of multiple necessities makes me think of Php 4:19+ "And my God will supply all your needs according to His riches in glory in Christ Jesus." Do you really believe that declaration? Jewish commentator Arnold Fruchtenbaum gives a few other details involved in the preparation of the Passover lamb: 1. The disciples had to go with a lamb to the Temple compound where the lamb would be checked to make sure that it was without spot or blemish. 2. The lamb would be killed at the Temple compound. 3. The blood would be poured into a bowl. 4. At the Temple there would be three long lines of Levites who would pass the bowls from one to another down the lines until it got to the altar, and the blood would be poured out at the base of the altar. This took place from 3 pm to 5 pm. 5. The lamb would be skinned and have it’s entrails removed. 6. Parts of the lamb would be left for the priests, who would bring it upon the altar. 7. The rest of the lamb would be taken home to be roasted for the Passover meal. (Yeshua: The Life of the Messiah from a Messianic Jewish) Kent
Mateus 26
Spurgeon - Our Lord remained in seclusion until the evening, and then went to the appointed place, and sat down, or rather, reclined at the paschal table, with the twelve. And as they did eat, he said, "Truly I say unto you, that one of you shall betray me." This was a most unpleasant thought to bring to a feast, yet it vas most appropriate to the Passover, for God’s commandment to Moses concerning the first paschal lamb was, " With bitter herbs they shall eat it." This was a painful reflection for our Lord, and also for his twelve chosen companions: "One of you", and his eyes would glance round the table so he said it, " One of you shall betray me." Evening (3798)(opsios from opsed = long after, late, after the close of day) is a noun meaning late. Louw-Nida - pertaining to a point near the end of a day (normally after sunset but before night). It is also possible to understand ὀψέ in Mk 11:19+ as indicating a period of time, namely ‘evening’." Friberg says opsios was used (1) adjectivally, as a time of day, either before or just after sundown and thus late (Mk 11.11+) (2) substantivally he opsia (hora) evening; predominately in the phrase opsias genomenes when evening came, when it was late. BDAG - (1). as adjective pertaining. to a point in time that is relatively later than another point of time = late,- since it was already late.= Mk 11:11+ (2). In our literature mostly substantivally = the period between late afternoon and darkness or evening. Gilbrant on opsios - The term denotes both the time of “lengthening shadows” before sunset (Proverbs 7:9+; Jeremiah 6:4) and the time between sunset and total darkness. The New Testament writers also used the term for both periods, with the context often giving some indication of the time intended. Note, for example, Mark 1:32+: “And at even, when the sun did set” and John 6:16,17+: “When even was now come, his disciples went down unto the sea....And it was now dark.” (Complete Biblical Library Greek-English Dictionary) Opsios uses 14x in NT - Mt 8:16+; Mt 14:15+; Mt 14:23+; Mt 16:2+; Mt 20:8+; Mt 26:20+; Mt. 27:57+; Mk. 1:32+; Mk. 4:35+; Mk. 6:47+; Mk. 14:17+; Mk. 15:42+; Jn. 6:16+; Jn. 20:19+ The Order of Events on Jesus' Last Passover Night Charles Ryrie Eating the Passover; washing the disciples' feet (John 13:1-20+); Identifying Judas as the betrayer (John 13:21-25+), After which he left (John 13:30+); the institution of the Lord's Supper (Mt 26:26-29+); Messages in the Upper Room (John 14) and on the way to Gethsemane (John 15-16) (ED: Some feel 15-16 were still in Upper Room) Christ's great prayer for His people (John 17) His anguish in Gethsemane (Mt 26:36-46+) The betrayal and arrest (Mt 26:47-56+). "(BORROW Ryrie Study Bible PAGE 1468) Painting Based on DaVinci's "Last Supper" Notice that the painting based on Da Vinci's original "Last Supper" is not Biblically accurate - Jesus and the disciples were not seated at a table but reclining on their left side with right hand free to take the items off of the low table. Note also the light in the windows behind Jesus which is also incorrect for the Passover was to be eaten after sunset. The point of course is to not get your theology from even the most beautiful paintings in the world but from the Word of God. Edersheim explains his reason for seating Judas to the left of Christ So far for the arrangement of the table. Jewish documents are equally explicit as to that of the guests. It seems to have been quite an established rule that, in a company of more than two, say of three, the chief personage or Head - in this instance, of course, Christ - reclined on the middle divan. We know from the Gospel-narrative that John occupied the place on His right, at that end of the divans - as we may call it - at the head of the table. But the chief place next to the Master would be that to His left, or above Him. In the strife of the disciples, which should be accounted the greatest, this had been claimed, and we believe it to have been actually occupied, by Judas. This explains how, Christ whispered to John by what sign to recognise the traitor, (Jn 13:26+)none of the other disciples heard it. It also explains, how Christ would first hand to Judas the sop, which formed part of the Paschal ritual, beginning with him as the chief guest at the table, without thereby exciting special notice. Lastly, it accounts for the circumstance that, when Judas, desirous of ascertaining whether his treachery was known, dared to ask whether it was he, and received the affirmative answer, (Mt 26:25+) no one at table knew what had passed. But this could not have been the case, unless Judas had occupied the place next to Christ; in this case, necessarily that at His left, or the post of chief honour. (Edersheim) QUESTION - Why did the disciples ask Jesus, “Is it I, Lord?” ANSWER - At what we often refer to as the Last Supper, Jesus was reclining at the table with His twelve disciples (Matthew 26:20+). While they were eating, He announces to them that one of them would betray Him (Matthew 26:21+). They were deeply sorrowful when they heard this, and each of them began to question, “Is it I, Lord?” (Matthew 26:22+). The Greek meti can be translated as a denial in question form: “Surely not I, Lord?” While the twelve all seemed to be denying that it was they, one of them (at least) knew that Jesus was referring to him. Judas had already made an agreement with the chief priests to betray Jesus to them (Matthew 26:14–15+), and from the time he made that agreement he was plotting and seeking an opportune time to commit the deed (Matthew 26:16+). Jesus knew, of course, that Judas was the one betraying Him and signified it by saying that the one who dipped his hand in the bowl would betray Jesus (Matthew 26:23+). John elaborates that Jesus even dipped some food and gave it directly to Judas, saying that the one to whom He gave the food would betray Him (John 13:26+). Judas denied he was the one, just as had the other disciples—even calling Jesus “Rabbi”—the term for “teacher” and a sign of respect (Matthew 26:25+). Jesus answered Judas’s question, “Is it I?” straightforwardly: “You have said it yourself” (Matthew 26:25+, BSB). Right after that, Jesus ominously told Judas, “What you are about to do, do quickly” (John 13:27+), and Judas went out into the night to betray Jesus (John 13:30+). The final one who asked the question “Is it I, Lord?” was the betrayer, and Jesus knew it from the beginning. While all of the disciples denied that they were betraying Jesus, they all made their denial in the form of a question—“Surely it is not I” or “Is it I, Lord?” indicating that perhaps they weren’t entirely certain. Perhaps this was why they were deeply sorrowful (Matthew 26:22+). While only one of the twelve betrayed Jesus directly, the gospel accounts record that all the disciples abandoned Him, fleeing as they feared for their lives (Matthew 26:56+). But Jesus knew that would happen, too, and He even told them so that, when it happened, they could remember that He had prophesied that very thing (Matthew 26:31+). Earlier, they had asked, “Is it I, Lord?” Just a short time after, all abandoned Him. Even in this we see the grace of God. Jesus warned them that they would all fall away (Matthew 26:31+), but rather than condemn them He prepared them for their task ahead. He told them that, after He rose from the dead, they should meet Him in Galilee (Matthew 26:32+). Often, we think that we are too strong or too mature to fail, but we are frail, and none of us are without sin (1 John 1:8+). Rather than stand on our own strength, we can rely on His grace that, even when we fail, He is gracious to forgive (1 John 1:9+). Paul reminds us that we must not think we are too strong to fall (1 Corinthians 10:12+), as none of us are. Yet even with the testing and temptation, God provides the way of escape (1 Corinthians 10:13+), and even when we falter, He is gracious to forgive and restore according to the riches of His grace (Ephesians 1:7+). At times, like the disciples, perhaps we are saying to Him, “Is it I, Lord?—surely not.” But He knows us, and He knows our weaknesses. Thanks be to God that He has loved us even still. Eat This Bread Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel. —Micah 5:2+ Today's Scripture: Matthew 26:20-30+ Christmas isn’t the time of year when our thoughts naturally turn to the Last Supper—or what the Jews called Passover. But that particular Passover is critical to Christmas. After breaking bread and giving it to His disciples, Jesus said, “Take, eat; this is My body” (Matt. 26:26+). Breaking bread was a traditional part of Passover, but adding “this is my body” was a striking departure from the familiar liturgy. The disciples must have been bewildered. Later the meaning became clear. Jesus was born in Bethlehem, which means “house of Bread.” He was laid in a manger—a feeding trough. He once said, “I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh” (John 6:51+). The prophet Micah indicated that One born in Bethlehem would rule over Israel (5:2). But not until Jesus came did anyone realize the uniqueness of this Kingdom. Christ’s rule would not be imposed upon anyone; it would be imparted to those who accepted this new citizenship. Thou art the bread of life, O Lord, to me, Thy holy Word the truth that saveth me; Give me to eat and live with Thee above, Teach me to love Thy truth, for Thou art love. —Lathbury Only Christ the Living Bread can satisfy our spiritual hunger. Matthew 26:21 As they were eating, He said, “Truly I say to you that one of you will betray Me.” Truly : Mt 26:2,14-16+ Ps 55:12-14 Joh 6:64, 70-71+ Jn 13:21+ Heb 4:13+ Rev 2:23+ Related Passages: Psalm 41:9+ Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me. Psalm 55:13-14+ (SEE SPURGEON'S COMMENTS BELOW) But it is you, a man my equal, My companion and my familiar friend; 14 We who had sweet fellowship together Walked in the house of God in the throng. Mark 14:18+ As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me--one who is eating with Me." John 6:64; 70-71+ “But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. (6:70-71) Jesus answered them, “Did I Myself not choose you, the twelve, and yet one of you is a devil?” 71 Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him. John 13:21+ When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, I say to you, that one of you will betray Me.” JESUS PREDICTS HIS BETRAYAL As they were eating - The question is to what does eating refer? Most writers agree that they are beginning to eat the Passover meal. The mention of eating is significant because in this oriental culture eating together was regarded as a sign of friendship (see discussion of "Oneness of Covenant" and sharing a meal and additional note), a truth which served only to compound Judas' treachery, making it that much more contemptible. He said, “Truly I say to you - Truly is amen which signifies strong affirmation of what would follow, which in this case was necessary as the news would be so shocking to eleven of the twelve as to seem unbelievable! Truly I say to you - These "amen" sayings are found only in the Gospels - Matt. 5:18+; Matt. 5:26+; Matt. 6:2+; Matt. 6:5+; Matt. 6:16+; Matt. 8:10+; Matt. 10:15+; Matt. 10:23+; Matt. 10:42+; Matt. 11:11+; Matt. 13:17+; Matt. 16:28+; Matt. 17:20+; Matt. 18:3+; Matt. 18:13+; Matt. 18:18+; Matt. 19:23+; Matt. 19:28+; Matt. 21:21+; Matt. 21:31+; Matt. 23:36+; Matt. 24:2+; Matt. 24:34+; Matt. 24:47+; Matt. 25:12+; Matt. 25:40+; Matt. 25:45+; Matt. 26:13+; Matt. 26:21+; Matt. 26:34+; Mk. 3:28+; Mk. 8:12+; Mk. 9:1+; Mk. 9:41+; Mk. 10:15+; Mk. 10:29+; Mk. 11:23+; Mk. 12:43+; Mk. 13:30+; Mk. 14:9+; Mk. 14:18+; Mk. 14:25+; Mk. 14:30+; Lk. 4:24+; Lk. 12:37+; Lk. 12:44+; Lk. 18:17+; Lk. 18:29+; Lk. 21:3+; Lk. 21:32+; Lk. 23:43+; Jn. 1:51+; Jn. 3:3+; Jn. 3:5+; Jn. 3:11+; Jn. 5:19+; Jn. 5:24+; Jn. 5:25+; Jn. 6:26+; Jn. 6:32+; Jn. 6:47+; Jn. 6:53+; Jn. 8:34+; Jn. 8:51+; Jn. 8:58+; Jn. 10:1+; Jn. 10:7+; Jn. 12:24+; Jn. 13:16+; Jn. 13:20+; Jn. 13:21+; Jn. 13:38+; Jn. 14:12+; Jn. 16:20+; Jn. 16:23+; Jn. 21:18+ That one of you will betray (paradidomi - deliver over to punishment) Me - This is a prophecy that would be fulfilled this very night! All God's prophecies will be fulfilled perfectly sooner or later! As they were eating Jesus startled the twelve with the announcement that one of them would be His betrayer. This was like a bolt of lightning at the otherwise memorial meal, for while Jesus had mentioned His impending death, this was the first time He declared He would be betrayed! Even Judas was startled, knowing now that Jesus knew of his treachery! While this would seem unthinkable that one of His own could actually hand Him over to His enemies, this was the tragic truth. They knew He had never spoken anything but truth to them. Note in Mk 14:18+ Jesus is very specific adding "one who is eating with Me." The betrayer is in the room as He speaks! As He predicted His betrayal, His eyes would have glanced around the table creating angst in all twelve. But imagine the true traitor's justified angst as Jesus' eyes met Judas' eyes! While Jesus was not surprised by the betrayal for He "knew from the beginning who they were who did not believe and who it was that would betray Him," (Jn 6:64+), undoubtedly He was heartbroken and disappointed (see Jn 13:21+), for Judas was a trusted friend! And so this prophecy would be a fulfillment of Ps 41:9+ (quoted in John 13:18+) which stated that "Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me." Why does Jesus tell the disciples in advance? One reason is so they would understand that when this did occur, the betrayal did not catch Jesus by surprise and would show that Jesus was omniscient. In that way, paradoxically their faith would be strengthened in Him, for faith comes from hearing and hearing by the Word of Christ (Ro 10:17+). THOUGHT - Don’t be surprised if as disciples you experience some level of betrayal in your Christian experience from even some you consider as close associates! I did not understand this principle in my early years as a believer and as a result I was absolutely blindsided by a personal attack (blatantly false allegations) from a man I had repeatedly prayed with and blessed in a number of ways. It was a crisis moment in my faith and caused me to seriously consider backing away from leadership and utilizing the gift of teaching God had given me. So to reiterate, do not be surprised if this happens to you, especially if you are serious about your faith and seeking to fight the good fight of faith and press on toward the goal. You will likely encounters enemies who will try to get you to take a "detour." Spurgeon - “This was a most unpleasant thought to bring to a feast, yet it was most appropriate to the Passover, for God’s commandment to Moses concerning the first paschal lamb was, ‘With bitter herbs they shall eat it.’ ” James M
Mateus 26
Spurgeon - .That short sentence fell like a bombshell among the Savior’s bodyguard. It startled them; they had all made great professions of affection for him, and, for the most part, those professions were true. And they were exceeding sorrowful: and well they might be. Such a revelation was enough to produce the deepest emotions of sorrow and sadness. (It is certainly a mark of grace that "every one" of the apostles put to their Lord the question, "Is it I?") It is a beautiful trait in the character of the disciples that they did not suspect one another, but every one of them inquired, almost incredulously, as the form of the question implies " Lord, is it I? " No one said, " Lord, is it Judas? " Perhaps no one of the eleven thought that Judas was base enough to betray the Lord who had given him an honorable place among his apostles. We cannot do any good by suspecting our brethren; but we may do great services by suspecting ourselves. Self-suspicion is near akin to humility. Spurgeon - It shows a beautiful trait in their character that they did not suspect one another, and least of all, I suppose, did they suspect Judas; but each one asked, "Lord, is it I?" It is an admirable way of hearing a sermon to take it home to yourself, especially if there be a rebuke or a caution in it. African Study Bible - Judas Iscariot was one of Jesus’ disciples. He is described specifically as the one who betrayed Jesus. Without question, Jesus knew in advance Judas would betray him, even though Judas kept his intentions secret. This fact is well illustrated by the Swahili proverb that says, Machoni, rafiki; moyoni, mnafiki, meaning, "Friendly in the eyes but a hypocrite at heart." This proverb observes how hypocrites are typically quite skilled at concealing their true character. This fact might explain how Judas’s true nature remained hidden from the eyes of his companions. However, Jesus knew the contents of Judas’s heart. Similarly, Jesus knows the contents of our hearts. They are laid bare before him, the One to whom we are ultimately accountable (Hebrews 4:13+). Therefore, we must always seek purity of heart (ED: WE CANNOT DO THIS IN RELIANCE ON OUR NATURAL STRENGTH BUT IN ORDER TO CULTIVATE HOLY HEARTS WE NEED TO CONTINUALLY TAKE IN THE HOLY WORD -- THAT IS OUR RESPONSIBILITY -- AND CONTINUALLY RELY ON THE SPIRIT TO TRANSFORM US INTO THE IMAGE OF CHRIST -- GOD'S PART - 2Cor 3:18+). (Oasis International = Consider support of this ministry to get more of this great culturally sensitive study Bible into the hands of the growing church in Africa) Deeply (4970)(sphodra from adjective sphodros = eager, excessive, violent, vehement) means very much, extremely, greatly, exceedingly. BDAB says the idea is "a very high point on a scale of extent." Although the adjective sphodros (“vehement, violent, excessive”) does not appear in the New Testament, Liddell-Scott shows widespread use of the word since Homer (Eighth Century B.C.). As an adverb meaning “greatly” or “exceedingly,” sphodra is used 11 times (mostly in the Gospels) to describe joy (Matthew 2:10+), fear (Matthew 17:6+; Matthew 27:54+), sorrow (Matthew 17:23+), amazement (Matthew 19:25+), and riches (Luke 18:23+). SPHODRA - 10X/10V - deeply(3), exceedingly(1), extremely(3), greatly(1), very(2). Matt. 2:10+; Matt. 17:23+; Matt. 18:31+; Matt. 19:25+; Matt. 26:22+; Matt. 27:54+; Mk. 16:4+; Lk. 18:23+; Acts 6:7+; Rev. 16:21+ SPHODRA - SEPTUAGINT - Gen. 7:18-19+; Genesis 12:14+; Genesis 13:2,13+; Genesis 15:1+; Genesis 17:2,6,20+; Genesis 18:20+; Genesis 19:9+; Genesis 20:8+; Genesis 21:11+; Genesis 24:16,35+; Genesis 26:13,16; Genesis 27:33-34; Genesis 30:43; Genesis 32:7; Genesis 34:7,12; Genesis 39:6; Genesis 41:31,49; Genesis 47:13,27; Genesis 50:9-10; Exod. 1:7,12,20+; Exodus 9:3,18,24+; Exodus 10:14+; Exodus 11:3+; Exodus 12:38+; Exodus 14:10+; Exodus 19:18-19+; Num. 11:10,33+; Numbers 12:3+; Numbers 13:28+; Numbers 14:7,39+; Numbers 16:15+; Numbers 22:3+; Numbers 32:1+; Deut. 2:4+; Deuteronomy 3:5+; Deuteronomy 4:9,15+; Deuteronomy 6:3+; Deuteronomy 9:20-21+; Deuteronomy 13:14+; Deuteronomy 17:4,10,17+; Deuteronomy 20:15+; Deuteronomy 24:8+; Deuteronomy 27:8+; Deuteronomy 28:54,56+; Deuteronomy 29:28+; Deuteronomy 30:14+; Jos. 3:16+; Joshua 6:18+; Joshua 9:9,13,22,24+; Joshua 10:2,20+; Joshua 11:4+; Joshua 22:5,8+; Joshua 23:6,11+; Jdg. 2:15+; Judges 3:17+; Judges 6:6+; Judges 10:9+; Judges 11:33+; Judges 12:2+; Judges 13:6+; Judges 15:18+; Judges 18:9+; Judges 19:11+; Ruth 1:20+; 1 Sam. 2:17,22+; 1 Samuel 3:21+; 1 Samuel 4:10+; 1 Samuel 5:9,11+; 1 Samuel 6:19+; 1 Samuel 11:6+; 1 Samuel 12:18+; 1 Samuel 14:20,31+; 1 Samuel 16:21+; 1 Samuel 17:11+; 1 Samuel 18:15+; 1 Samuel 19:1,4,8+; 1 Samuel 20:30+; 1 Samuel 21:12+; 1 Samuel 25:2-3,15,36+; 1 Samuel 26:21+; 1 Samuel 27:12+; 1 Samuel 28:5,15,20-21+; 1 Samuel 30:6+; 1 Samuel 31:4+; 2 Sam. 1:26+; 2 Samuel 3:8+; 2 Samuel 8:8+; 2 Samuel 10:5+; 2 Samuel 11:2+; 2 Samuel 12:2,5,30+; 2 Samuel 13:1,3,15,21,36+; 2 Samuel 14:25,27+; 2 Samuel 17:8+; 2 Samuel 18:17+; 2 Samuel 19:32+; 2 Samuel 24:10,14+; 1 Ki. 1:4,6,15+; 1 Kings 2:12,35+; 1 Kings 4:20,29-30+; 1 Kings 5:7+; 1 Kings 7:47+; 1 Kings 10:2,10-11+; 1 Kings 11:19+; 1 Kings 12:24+; 1 Kings 17:17+; 1 Kings 18:3+; 1 Kings 21:26; 2 Ki. 10:4+; 2 Kings 14:26; 2 Kings 17:18+; 2 Kings 21:16+; 1 Chr. 10:4+; 1 Chronicles 16:25+; 1 Chronicles 18:8+; 1 Chronicles 19:5+; 1 Chronicles 20:2+; 1 Chronicles 21:8,13+; 2 Chr. 4:18+; 2 Chronicles 7:8+; 2 Chronicles 9:1+; 2 Chronicles 11:12+; 2 Chronicles 16:8,12,14+; 2 Chronicles 24:24+; 2 Chronicles 25:10+; 2 Chronicles 30:13+; 2 Chronicles 32:27,29+; 2 Chronicles 33:12,14+; 2 Chronicles 35:23+; Ezr. 10:1; Neh. 2:2; Nehemiah 4:7; Nehemiah 5:6; Nehemiah 6:16; Nehemiah 13:8; Est. 3:5+; Esther 4:17+; Esther 5:1,9+; Job 1:3; Job 2:13; Job 32:2-3; Job 35:15; Ps. 6:3,10; Psalm 21:1; Psalm 31:11; Psalm 38:8; Psalm 46:1; Psalm 47:9; Psalm 48:1; Psalm 50:3; Psalm 78:29,59; Psalm 79:8; Psalm 92:5; Psalm 93:5; Psalm 96:4; Psalm 97:9; Psalm 104:1; Psalm 105:24; Psalm 107:38; Psalm 109:30; Psalm 112:1; Psalm 116:10+; Psalm 119:4,8,43,47,51,96,107,138,140,167+; Psalm 139:14; Psalm 142:6; Psalm 145:3; Isa. 16:6; Isaiah 31:1; Isaiah 47:6,9; Isaiah 52:13; Isaiah 64:9,12; Jer. 2:10,12,36; Jeremiah 9:19; Jeremiah 14:17; Jeremiah 18:13; Jeremiah 20:11; Jeremiah 24:2+; Jeremiah 40:12; Jeremiah 48:16; Jeremiah 50:12; Lam. 5:22; Ezek. 9:9+; Ezekiel 16:13+; Ezekiel 20:13; Ezekiel 26:7; Ezekiel 27:25; Ezekiel 37:2,10+; Ezekiel 40:2; Ezekiel 47:7,9-10; Dan. 2:31+; Daniel 4:17+; Daniel 6:14+; Daniel 7:28+; Daniel 8:8+; Daniel 11:25+; Joel 2:11+; Obad. 1:2+; Jon. 4:4,9; Nah. 2:1; Zeph. 1:14+; Zephaniah 3:14+; Zech. 9:2,5,9; Zechariah 14:4,14+ Grieved (be distressed) (3076) lupeo from lupe = sorrow) signifies pain, of body or mind and means to cause one to experience severe mental or emotional distress or physical pain which may be accompanied by sadness, sorrow or grief. LUPEO - 26X/21V - cause...sorrow(1), caused...sorrow(2), caused sorrow(2), distressed(1), grieve(3), grieved(7), grieving(2), hurt(1), made sorrowful(5), sorrow(1), sorrowful(1). Matt. 14:9+; Matthew 17:23+; Matthew 18:31+; Matthew 19:22+; Matthew 26:22,37+; Mk. 10:22+; Mark 14:19+; Jn. 16:20+; John 21:17+; Rom. 14:15+; 2 Co. 2:2,4-5+; 2 Corinthians 6:10+; 2 Corinthians 7:8-9,11+; Eph. 4:30+; 1 Thess. 4:13+; 1 Pet. 1:6+ Surely not (3385)(meti from me = not + ti/tis = anything) means can this be? This is an interrogative particle in questions expecting a negative answer often left untranslated or translated in such a way as to indicate a negative answer is expected surely not, probably not. Sometimes meti is used to indicate that the questioner is in doubt regarding the answer (. Meti can be used to express doubt about an answer perhaps (Mt 12.23+). Gilbrant - This interrogative particle occurs in questions (typically direct, though an indirect question does occur in Luke 9:13+) when the speaker anticipates a negative answer (Bauer). Bauer also notes that it is usually left untranslated and offers no clear-cut translation. The word is a combination of mē (3231), “not,” and ti (see 4948), “what?” It is best represented by casting the question at hand in such a way as to invite the reader to render a negative response. For example, “A blind man is not able to lead a blind man, is he?” (free translation, Luke 6:39+, literally, “[Not] can a blind man guide?”); “Pilate responded, ’I am not a Jew, am I?’ ” (free translation, John 18:35+, literally, “[Not] am I a Jew?”; cf. Acts 10:47+; 2 Corinthians 1:17+; James 3:11+). The expected negative response may not be valid. Judas, who betrayed Jesus, asked, “I am not he, am I, Rabbi?” (free translation, Matthew 26:25+, literally, “[Not] am I, rabbi?”). History knows the answer. (Cf. Matthew 12:23+; John 4:29+; John 8:22+.) (Complete Biblical Library) METI - 10X/9V - cannot(1), cannot*(1), perhaps(1), surely(4), surely no(1), unless*(2). Matt. 12:23+; Matt. 26:22+; Matt. 26:25+; Mk. 14:19+; Lk. 6:39+; Lk. 9:13+; Jn. 8:22+; Acts 10:47+; 2 Co. 13:5+. Uses once in the Septuagint in Da 2:11+. Matthew 26:23 And He answered, “He who dipped his hand with Me in the bowl is the one who will betray Me. He who dipped his hand: Ps 41:9 Lu 22:21+ Joh 13:18,26-28+ Related Passages: Psalm 41:9+ Even my close friend, in whom I trusted, Who ate my bread, Has lifted up his heel against me. John 13:18+ “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.’ John 13:24-26+ So Simon Peter *gestured to him (TO JOHN), and *said to him, “Tell us who it is of whom He is speaking.” 25 He, leaning back thus on Jesus’ bosom, *said to Him, “Lord, who is it?” 26 Jesus then *answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He *took and *gave it to Judas, the son of Simon Iscariot. 27 After the morsel, Satan then entered into him. Therefore Jesus *said to him, “What you do, do quickly.” 28 Now no one of those reclining at the table knew for what purpose He had said this to him. Luke 22:21+ “But behold, the hand of the one betraying Me is with Mine on the table. THE BETRAYER IDENTIFIED And He answered - Jesus answer was prompted by Peter's urging John to question Jesus in John 13:24+. “He who dipped his hand with Me in the bowl is the one who will betray (paradidomi - deliver) Me - This probably refers to dipping food into haroseth (m. Pesaḥ. 10.3). Ponder that a moment. Who had dipped his hand into the bowl? All twelve! So this cryptic clue did not help them determine which one was guilty! D A Carson - If the main course, the roast lamb, was being eaten, the “bowl” would contain herbs and a fruit puree, which would be scooped out with bread. (See Matthew) Spurgeon - A man may get very near to Christ, ay, may dips his hand in the same dish with the Savior, and yet betray him. We may be high in office, and may apparently be very useful, as Judas was; yet we may betray Christ. We learn from our Lord’s words that divine decrees do not deprive a sinful action of its guilt: "The Son of man goes as it is written of him: but woe unto that man by whom the Son of man is betrayed." His criminality is just as great as though there had been no " determinate counsel and foreknowledge of God." "It had been good for that man if he had not been born." The doom of Judas is worse than non-existence. To have consorted with Christ as he had done, and then to deliver him into the hands of his enemies, sealed the traitor’s eternal destiny.....He who had been entrusted with the charge of the finances of the little band of Christ’s immediate disciples, he who carried the bag, was the one who was about to betray his Lord. Since then, Christ has often been betrayed by those who have been in positions of trust, those who have led the way among the disciples of Christ, those who have, as it were, been so familiar with Christ as to dip their hand with him in the dish. Spurgeon - "It is even so," With a sorrowful gesture, he made it plain to his sad little circle of friends and followers that he knew all that was going to happen, and that Judas was the man who was going to turn traitor. NET NOTE - The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal. Matthew 26:24 “The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” Son of Man: Mt 26:54,56+ Ge 3:15+ Ps 22:1-31 Psalm 69:1-21 Isa 50:5,6+ Isa 53:1-12+ Da 9:26+ Zec 12:10+ Zechariah 13:7+ Mk 9:12+ Lu 24:25,26,46+ Joh 19:24,28,36,37+ Ac 13:27-29+ Acts 17:2-3+ Acts 26:22,23+ Acts 28:23+ 1Co 15:3+ 1Pe 1:11+ written: Lu 22:22+ Ac 2:23+ Acts 4:28+ but: Mt 18:7+ Mt 27:3-5+ Ps 55:15,23 Ps 109:6-19 Mk 14:21+ Joh 17:12+ Ac 1:16-20+ Related Passages: Matthew 18:7+ “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! Mark 14:21+ “For the Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” GOD'S SOVEREIGNTY MAN'S RESPONSIBILITY The Son of Man (cf Da 7:13-14+) is to go, just as it is written (grapho) of Him - Son of Man was Jesus favorite term describing the discharge of His divine mission. The phrase is to go is added, but is a fitting description of His death as He would go to Calvary, go into the grave and finally rise and go to His Father (cf Jn 13:1+ = "He would depart out of this world to the Father"). Written is in the perfect tense means it was written in the past and stands written. Where was it written? In the Old Testament of course, as for example (and this is just a sampling) in Ge 3:15+, Ps 22:1-31 Ps 69:1-21 Isa 50:5,6+ Isa 53:1-12+, Da 9:26+. Jesus explains that His betrayal would fulfill prophecy and ultimately God's plan of redemption. In other words, the betrayal did not catch Jesus (or God) off guard but was part of the sovereign plan. Peter alludes to the fulfillment of Jesus' betrayal in his first sermon declaring "this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death." (Acts 2:23+) An unholy man in the hands of a holy God was used to accomplish a holy purpose. -- John MacArthur But - Term of contrast. This is an important contrast, for even though Judas' betrayal had been foreordained by God, Judas would still be held responsible for his evil deed. Yes Jesus would be betrayed and would go to the Cross this but presents the contrasting future fate of the betrayer. Woe (ouai - how terrible, how horrible) - It is notable that every use in the Gospels comes from the lips of Jesus! To that I say "Woe!" To eat with the Son of Man and then betray Him was the height of treachery (willful betrayal of fidelity, confidence, trust). Jesus use of a woe is not to utter a curse on Judas but a word of impending disaster to the betrayer. Woe is an emotional cry like exclaiming, "Alas, how horrible it will be!" Swete adds woe “reveals a misery which Love itself could not prevent.” To that man by whom the Son of Man is betrayed (paradidomi)! Betrayed is in the present tense picturing the betrayal as having begun and in progress. This is like an arrow directed straight at the black, hard heart of Judas in a loving attempt to break through before it was too late. While this betrayal was part of God's prophetic plan (Ps 41:9 where David laments that his trusted friend Ahithophel 2 Sa 16:15–17:23; 1 Chr. 27:33+), the betrayer would still be held humanly responsible for his betrayal. God had sovereignly orchestrated this event, and yet Judas made a choice of his will to carry out the betrayal and thus was fully accountable for his actions. Once again we see the mysterious juxtaposition of God's sovereignty and man's responsibility/accountability. Cranfield adds “The fact that God turns the wrath of man to his praise does not excuse the wrath of man." R C
Mateus 26
Spurgeon - We learn from our Lord’s words that divine decrees do not deprive a sinful action of its guilt: "The Son of man goes as it is written of him: but woe unto that man by whom the Son of man is betrayed! "The criminality of Judas was just as great as though there had been no "determinate counsel and foreknowledge of God" even as it was with those to whom Peter spoke so boldly on the day of Pentecost, when he charged them with the murder of Jesus. Spurgeon - The doom of the wicked is something far worse than non-existence, or Christ would not have said, concerning Judas Iscariot, "It had been good for that man if he had never been born." This is especially true of all those who, having for a while consorted with Christ, afterwards deny it and betray him. O brothers and sisters, may all of us be kept from this terrible sin! May none of us ever betray our Master after all the fellowship we have had with him! It would be better to die for him than to deny him; and it would be better never to have been born than to have been in intimate association with him, and then to have betrayed him. ILLUSTRATION - Harry Ironside during his ministry to the Indians of Northern Arizona once asked a man if he knew what the conscience was: The man replied that he did, it was like a three cornered stone in his heart. When he was doing what he knew was right the stone was still. But when he did what he knew was wrong the stone turned and the corners hurt very much. But if I keep doing wrong the corners wear smooth and it doesn’t hurt anymore. The corners of their conscience worn smooth - it no longer hurt him to hurt Jesus! That's a dangerous place to be! THOUGHT- "Remember this if you are playing fast and loose with your attachment to Jesus Christ. You can come to church, hear sound preaching, volunteer for Christian work, support Christian causes, even partake of the Lord's Supper, and still perish, if you are not truly born again. And perish Judas did! Judas is in hell today. Jesus' words about Judas's end teach plainly "that it is better never to live at all, than to live without faith and to die without grace," as Ryle states it. It is possible to be as close to Jesus as Judas was and be lost." (James Montgomery
Mateus 26
Spurgeon - What a chill that answer must have cast over the little band around the table, especially when Judas rose, and started off, to carry out his dreadful purpose of staining his soul with the blood of his Lord!.....Judas appears to have been the last of the twelve to ask the question, "Is it I?" Those who are the last to suspect themselves are usually those who ought to be the first to exercise self-suspicion. Judas did not address Christ as "Lord," as the other disciples had done; but called him Rabbi, "Master." Otherwise his question was like that of his eleven companions; but he received from Christ an answer that was given to no one else: He said unto him, "You have said." Probably the reply reached his ear alone, and if he had not been a hopeless reprobate, this unmasking of his traitorous design might have driven him to repentance, but there was nothing in his heart to respond to Christ’s voice. He had sold himself to Satan before be sold his Lord. QUESTION - Why did Judas betray Jesus? WATCH VIDEO ANSWER - While we cannot be absolutely certain why Judas betrayed Jesus, some things are certain. First, although Judas was chosen to be one of the Twelve (John 6:64+), all scriptural evidence points to the fact that he never believed Jesus to be God. He even may not have been convinced that Jesus was the Messiah (as Judas understood it). Unlike the other disciples that called Jesus “Lord,” Judas never used this title for Jesus and instead called him “Rabbi,” which acknowledged Jesus as nothing more than a teacher. While other disciples at times made great professions of faith and loyalty (John 6:68+; John 11:16+), Judas never did so and appears to have remained silent. This lack of faith in Jesus is the foundation for all other considerations listed below. The same holds true for us. If we fail to recognize Jesus as God incarnate, and therefore the only One who can provide forgiveness for our sins—and the eternal salvation that comes with it—we will be subject to numerous other problems that stem from a wrong view of God. Second, Judas not only lacked faith in Christ, but he also had little or no personal relationship with Jesus. When the synoptic gospels list the Twelve, they are always listed in the same general order with slight variations (Matthew 10:2-4+; Mark 3:16-19+; Luke 6:14-16+). The general order is believed to indicate the relative closeness of their personal relationship with Jesus. Despite the variations, Peter and the brothers James and John are always listed first, which is consistent with their relationships with Jesus. Judas is always listed last, which may indicate his relative lack of a personal relationship with Christ. Additionally, the only documented dialogue between Jesus and Judas involves Judas being rebuked by Jesus after his greed-motivated remark to Mary (John 12:1-8+), Judas’ denial of his betrayal (Matthew 26:25+), and the betrayal itself (Luke 22:48+). Third, Judas was consumed with greed to the point of betraying the trust of not only Jesus, but also his fellow disciples, as we see in John 12:5-6+. Judas may have desired to follow Jesus simply because he saw the great following and believed he could profit from collections taken for the group. The fact that Judas was in charge of the moneybag for the group would indicate his interest in money (John 13:29+). Additionally, Judas, like most people at the time, believed the Messiah was going to overthrow Roman occupation and take a position of power ruling over the nation of Israel. Judas may have followed Jesus hoping to benefit from association with Him as the new reigning political power. No doubt he expected to be among the ruling elite after the revolution. By the time of Judas’ betrayal, Jesus had made it clear that He planned to die, not start a rebellion against Rome. So Judas may have assumed—just as the Pharisees did—that since He would not overthrow the Romans, He must not be the Messiah they were expecting. There are a few Old Testament verses that point to the betrayal, some more specifically than others. Here are two: “Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me” (Psalm 41:9, see fulfillment in Matthew 26:14, 48-49+). Also, “I told them, ‘If you think it best, give me my pay; but if not, keep it.’ So they paid me thirty pieces of silver. And the LORD said to me, ‘Throw it to the potter’—the handsome price at which they priced me!' So I took the thirty pieces of silver and threw them into the house of the LORD to the potter” (Zechariah 11:12-13; see Matthew 27:3-5+ for the fulfillment of the Zechariah prophecy). These Old Testament prophecies indicate that Judas’ betrayal was known to God and that it was sovereignly planned beforehand as the means by which Jesus would be killed. But if Judas’ betrayal was known to God, did Judas have a choice, and is he held responsible for his part in the betrayal? It is difficult for many to reconcile the concept of “free will” (as most people understand it) with God’s foreknowledge of future events, and this is largely due to our limited experience of going through time in a linear fashion. If we see God as existing outside of time, since He created everything before “time” began, then we can understand that God sees every moment in time as the present. We experience time in a linear way—we see time as a straight line, and we pass from one point gradually to another, remembering the past we have already traveled through, but unable to see the future we are approaching. However, God, being the eternal Creator of the construct of time, is not “in time” or on the timeline, but outside of it. It might help to think of time (in relation to God) as a circle with God being the center and therefore equally close to all points. In any case, Judas had the full capacity of making his choice—at least up to the point where “Satan entered into him” (John 13:27+)—and God’s foreknowledge (John 13:10, 18, 21+) in no way supersedes Judas’ ability to make any given choice. Rather, what Judas would choose eventually, God saw as if it was a present observation, and Jesus made it clear that Judas was responsible for his choice and would be held accountable for it. “I tell you the truth, one of you will betray me—one who is eating with me” (Mark 14:18+). Notice that Jesus characterizes Judas’ participation as a betrayal. And regarding accountability for this betrayal Jesus said, “Woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Mark 14:21+). Satan, too, had a part in this, as we see in John 13:26-27+, and he, too, will be held accountable for his deeds. God in His wisdom was able, as always, to manipulate even Satan’s rebellion for the benefit of mankind. Satan helped send Jesus to the cross, and on the cross sin and death were defeated, and now God’s provision of salvation is freely available to all who receive Jesus Christ as Savior. Matthew 26:26 While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” While they were eating: Mk 14:22+ Lu 22:19+ Jesus: Lu 24:30+ 1Co 11:23-25+ After a blessing: Mk 6:41+ He broke it: Ac 2:46+ Acts 20:7+ 1Co 10:16,17+ Take, eat: John 6:33-35,47-58+ 1Co 11:26-29+ This is My body: Eze 5:4,5+ Lu 22:20+ 1Co 10:4,16+ Ga 4:24,25+ Alfred Edersheim - Make Ready the Passover Alfred Edersheim - The Paschal Supper See Summary of Jewish Passover (Seder) Related Passages: Isaiah 53:6+ But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. Mark 14:22+ While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, “Take it; this is My body.” Luke 22:19+ And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do (present imperative) this in remembrance of Me.” 1 Corinthians 11:23-25+ For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “This is My body, which is for you; do (aorist imperative) this in remembrance of Me.” 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do (present imperative) this, as often as you drink it, in remembrance of Me.” John 6:33-35+ “For the bread of God is that which comes down out of heaven, and gives life to the world.” 34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 19:33+ but coming to Jesus, when they saw that He was already dead, they did not break His legs. John 19:36+ For these things came to pass to fulfill the Scripture, “NOT A BONE OF HIM SHALL BE BROKEN.” Psalm 34:20+ He keeps all his bones, Not one of them is broken. Exodus 12:46+ “It is to be eaten in a single house; you are not to bring forth any of the flesh outside of the house, nor are you to break any bone of it. Seder Plate JESUS TRANSFORMS PASSOVER INTO THE LORD'S SUPPER Luke 22:24+ describes a discussion that may have taken place at this time when "there arose also a dispute among them (THE DISCIPLES) as to which one of them was regarded to be greatest.." (Read Lk 22:24-30+). This jousting among the disciples for power and position could well have been the prelude for the foot washing described in the next paragraph. Although not recorded in the Synoptic Gospels, sometime apparently related to the Passover dinner, Jesus washed the disciples’ feet (Jn 13:1–11+) and after this Judas departed. John 13:30+ goes on to record Judas' departure from the meal writing "So after receiving the morsel he went out immediately; and it was night." The morsel is the one Jesus dipped (Jn 13:26, 27+) and is not the bread Jesus broke and dispensed as He instituted the Lord's Supper, for the latter was surely reserved for the disciples who had entered into the New Covenant by grace through faith! In fairness, as mentioned above, there are some who debate this chronology and propose that Judas was present at the institution of the Lord's Supper, but given the nature of the significance of the Lord's Supper to believers, I find that very difficult to believe. You draw your own conclusion. While they were eating - Eating is in the present tense, so the meal was still in progress. While the Lord and His disciples were still partaking of the Passover feast, He instituted what we know as the Lord’s Supper. In instituting the Lord’s Supper, Jesus utilized the things on the table from the Passover meal. The table was not cleared to indicate a new start. The Lord's Supper (aka, Communion, Lord’s Table, Breaking of Bread, Eucharist) was an "extension" of the meal they were eating to celebrate the Passover, the last Passover ordained in Scripture. On this night, the Old, the Passover, passed away (no pun intended) and was replaced by the New, the Lord's Supper, which will be in effect until the Lord returns. We cannot be certain which part of the Passover meal Jesus took the bread. The main point is that in the midst of the old celebration, Jesus instituted a new celebration, a new memorial. Passover pointed forward to the Cross. The Lord’s Supper points back to the Cross. John
Mateus 26
Spurgeon - And as they were eating that is to say, while yet the Paschal feast was proceeding; so that the one feast might melt into the other.....The same night in which he was betrayed our divine Lord instituted the sacred Supper, which is to his people the perpetual memorial of his death, and is to be celebrated until he shall come again......He could not have meant that the bread was actually his body, for in his body he was sitting at the table, and he could not have two bodies. Nobody could misunderstand these words of Jesus unless they wished to do so, or were too devoid of reason to comprehend anything. Jesus meant evidently the bread represented his body, and should be to them in future the sign that he was really incarnate......"This represents my body." He could not possibly have meant that the bread was his body; for there was his body sitting at the table, whole and entire. They would have been astonished beyond measure if they had understood him literally; but they did not do so, any more than when Christ said, "I am the door," or "I am the Good Shepherd." Spurgeon - The Jewish Passover was made to melt into the Lord’s supper, as the stars of the morning dissolve into the light of the sun. As they were eating, while the paschal supper was proceeding, Jesus instituted the new memorial which is to be observed until he comes again. How simple was the whole ceremony! Jesus took bread, and blessed it, and brake it, and gave it to his disciples, and said, "Take, eat; this is my body." Christ could not have meant that the bread was his body, for his body was reclining by the table; but he intended that broken bread to represent his body which was about to be broken on the cross. Then followed the second memorial, the cup, filled with "the fruit of the vine", of which Christ said, "Drink you all of it." There is no trace here of any altar or priest; there is nothing about the elevation or adoration of the host; there is no resemblance between the Lord’s supper and the Romish mass. Let us keep strictly to the letter and spirit of God’s Word in everything; for, if one adds a little, another will add more, and if one alters one point, and another alters another point, there is no telling how far we shall get from the truth. The disciples had been reminded of their own liability to sin; now their Savior gives them a personal pledge of the pardon of sin, according to Luke’s record of his words, "This cup is the new testament in my blood, which is shed for you." Spurgeon - So the Jewish Passover melted away into the Lord’s Supper. Indeed, so gently did the one dissolve into the other that we scarcely know whether this incident, relating to Judas Iscariot, occurred during the Passover or the Supper. According to one account, it would seem to be one; and according to another account, the other, but, indeed, the one ordinance was almost imperceptibly merged into the other. I want you carefully to notice, as we read this narrative through, whether you can see here any trace of an altar. Look with both your eyes, and see whether you can find any trace of a priest offering a sacrifice. Watch diligently to see whether you can perceive anything about kneeling down, or about the elevation or the adoration of "the host." Why, even the Romish church knows better than to believe in what it practices. Most of you have seen copies of the famous painting by Leonardo da Vinci, himself a Catholic of the old school. How does he picture those who were at the institution of the Lord’s Supper? Why, they are all sitting around a table, with the Lord Jesus in their midst. I wonder that they exhibit, and still allow to be in their churches, a picture like that, which, painted by one of their own artists, most effectually condemns their base idolatry, in which a wafer-God is lifted up, to be adored by men, who must be besotted indeed before they can prostitute their intellects so grossly as to commit such an act of sin. What a rebuke to that idolatry is conveyed by this simple statement: "As they were eating, Jesus took bread, and blessed it," — Blessed Bread Jesus took some bread and blessed it. Matthew 26:26+ nlt Today's Scripture & Insight : Matthew 26:26–29+ When our oldest child became a teenager, my wife and I gave her a journal that we’d been writing in since her birth. We’d recorded her likes and dislikes, quirks and memorable one-liners. At some point the entries became more like letters, describing what we see in her and how we see God at work in her. When we gave it to her on her thirteenth birthday, she was mesmerized. She’d been given the gift of knowing a crucial part of the origins of her identity. In blessing something as common as bread, Jesus was revealing its identity. What it—along with all creation—was made to reflect: God’s glory. I believe Jesus was also pointing to the future of the material world. All creation will one day be filled with the glory of God. So in blessing bread (Matthew 26:26+), Jesus was pointing to the origin and the destiny of creation (Romans 8:21–22+). Maybe the “beginning” of your story feels messed up. Maybe you don’t think there’s much of a future. But there’s a bigger story. It’s a story of a God who made you on purpose and for a purpose, who took pleasure in you. It’s a story of God who came to rescue you (Matthew 26:28+); a God who put His Spirit in you to renew you and recover your identity. It’s a story of a God who wants to bless you. By: Glenn Packiam How does seeing your true origin story as being made on purpose and for a purpose change the way you see yourself? What’s the bigger story than simply your situation right now? Dear Jesus, I place my life like bread in Your hands. Only You can return me to my origin. Only You can carry me to my destiny. Jesus, You are the author and the finisher of my faith. Brian Bell - Let's look at 6 things about communion: (1) It’s Historical: Mt, Mark, Lk, John. From the earliest church records the church started observing this. Jesus Himself is the origin of the Lord Supper. He commanded that it be continued. And He is the focus and content of it. (2) It’s Familial: The Lord’s Supper is an act of the gathered family of those who believe in Jesus, the church. Though it’s not an act for unbelievers, they should be present and welcomed. As I said earlier it is not to be secretive. It’s about proclamation not privacy. (3) It’s Physical: it is not the consumption of a 7 course meal. It is very simple. We should not use playful substitutes (i.e. Oreo cookie & Coca-Cola) we should celebrate it with a sense of weightiness. Bread: Note, He didn’t take the Passover Lamb, but bread & wine. Thus He was instituting a feast, not a sacrifice. 1 Cor.5:7,8 For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Broke it, gave it to them – Bread broken/Christ for us. Bread eaten/ Christ in us. Bread partaken together/Christ among us. Cup: The Passover requires 4 cups of wine (2 before the meal, 2 after) [Ex.6:6,7] The cup of Sanctification (kiddush) [separation from all other common meals] The cup of Deliverance/salvation (makkot) [Deliverance from Egypt. Explaining/ Proclaiming] The cup of Redemption (ha-geulah) [symbolized blood of passover lamb/now Jesus’] This cup is the cup of wine lifted at communion, commemorating God’s redemption of His people. This was Jesus establishing His New Cov [a sacred binding contract] in His own blood. The cup of Praise/hope/expectation (hallel) [took place during the hallel, hymn] This cup is the cup of wine that Jesus refused to drink from until the coming of His Father’s Kingdom. Going back to the The 3rd cup...Redemption… Old covenant (Sinai) ratified w/the blood of animals sacrifices. New covenant was ratified by His blood. Rattlesnake Communion: Old Cov covered our sin. New Cov puts it away Heb.9:26 now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. The Old Law was like covering a rattlesnake w/a trash can lid. The New Cov is like taking his venom out…he can still bite, but it’s no longer deadly. A venomoid is a venomous snake that has undergone a surgical procedure to remove or inhibit the production of snake venom. It’s a Venomoid Communion :) Gave thanks (Mt 26:27+) - Thanksgiving is the expression of Joy God-ward. This is My blood (Mt 26:28+) - Biblical covenants were always ratified by shed blood. (4) It’s Mental: Do this in remembrance of me...Remember what? Normally we celebrate someone’s Birthday not their Death-day. Death-days are often difficult days to remember. As we do the physical act of eating and drinking, we are to do the mental active remembering. How does the Lord’s Supper help us to remember Him? It makes us come to a restful halt in our pilgrimage. It gives us a graphic picture of salvation. It reminds us of the reassuring promise of His Grace. It remains clear prophecy of the future. Remember what? that He truly was a Good Man, a Great Savior, a Loving Friend, a Living Hope, & a Coming Lord. Remember Him in sickness that you might have patience. Remember Him in persecution that you might have gentleness. Remember Him in your service that you remember His burning zeal in His. Remember Him in times of solitude as you remember His midnight prayers. Remember Him so He becomes our pattern that we might be the reproduction of Himself, & thus become the best memorial of Him. So it’s about Remembering. Not imagining. Not dreaming. Not channeling. Not listening. Not going into neutral. It’s a conscious directing of the mind back in history to Jesus and what He did, in the bible, in history. Bread and cup. Body and blood. Execution and death. (Piper) (5) It’s Spiritual: unbelievers can do everything we’ve named so far. Eat, drink, remember. There must be something more. There is. 1 Cor.10:16-18 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we, though many, are one bread and one body; for we all partake of that one bread. 18 Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? [communion = sharing/fellowship/participation/koinonia] These believers trust & treasure Jesus Christ. Paul says they’re participating in the body and blood of Christ. They are experiencing a sharing/koinonia in His body & blood. They are experiencing a partnership in His death, by faith. As the Jews (Mt 26:18+) shared in or benefited from what happened on the altar. So we, enjoy forgiveness and restored fellowship with God in communion. When we celebrate the Lord supper, we feast spiritually by faith on all the promises of God bought by the blood of Jesus. No unbeliever can do that. (6) It’s Sacred: believers are warned not to take communion in a cavalier, callous, or careless way. Not our goal to exclude anyone. Each person decides for himself. This is not the Episcopal Table, nor the Baptist Table, nor the Calvary Table, but the Lord’s Table. Examine yourself. Q:Can you be more-bad than God is good? don’t think so You can only sin as a man, but God can forgive as God. You sin as a finite creature but the Lord forgives as the infinite Creator. Confess your sin to Him - For I will forgive their iniquity, & their sin I will remember no more. Jer.31:34 The supper ends on a note of Hope...until that day when I drink it new with you in My Father’s Kingdom. (Mt 26:29+) Jesus was sure of 2 things: He was to die & His kingdom was to come. He was certain of His cross & certain of His glory. He was certain of the Love of His Father & certain of man’s sin. He was certain that in the end that love would conquer sin. Bread (740) artos literally means bread or a loaf of bread and figuratively describes nourishment for the body (Mt. 6:11+; Mk 6:8, 36+; Lk 11:3+; 2 Cor. 9:10+; Lxx = Ex 16:4, 15, 29+; Isa 58:7). Another figurative meaning is "bread from heaven" providing spiritual nourishment (Jn 6:51-56+) Liddell-Scott notes that the word artos is a term for a “cake or loaf of wheat-bread.” Artos is differed from maza, “porridge,” the common food of the poor. According to W E Vine artos "signifies (a) "a small loaf or cake," composed of flour and water, and baked, in shape either oblong or round, and about as thick as the thumb; these were not cut, but broken and were consecrated to the Lord every Sabbath and called the "shewbread" (loaves of presentation), Mt. 12:4+; when the "shewbread" was reinstituted by Nehemiah (Neh. 10:32) a poll-tax of 1/3 shekel was laid on the Jews, Mt. 17:24+; (b) "the loaf at the Lord's Supper," e.g., Mt. 26:26+ ("Jesus took a loaf," RV, marg.); the breaking of "bread" became the name for this institution, Acts 2:42+; Acts 20:7+; 1Co 10:16+; 1 Cor. 11:23+; (c) "bread of any kind," Mt 16:11+; (d) metaphorically, "of Christ as the Bread of God, and of Life," Jn 6:33, 35+; (e) "food in general," the necessities for the sustenance of life, Mt. 6:11+; 2Co 9:10+, etc." (Vine's Expository Dictionary of Old Testament and New Testament Words) See excellent summary of metaphorical uses of Bread in the Dictionary of Biblical Imagery (online) ARTOS - USES IN MATTHEW - Matt. 4:3+; Matt. 4:4+; Matt. 6:11+; Matt. 7:9+; Matt. 12:4+; Matt. 14:17+; Matt. 14:19+; Matt. 15:2+; Matt. 15:26+; Matt. 15:33+; Matt. 15:34+; Matt. 15:36+; Matt. 16:5+; Matt. 16:7+; Matt. 16:8+; Matt. 16:9+; Matt. 16:10+; Matt. 16:11+; Matt. 16:12+; Matt. 26:26+ Blessing (2127) eulogeo from eu = good + lógos = word; see cognates eulogetos and eulogia) means say something commendatory, to speak good or well, to praise, to extol in recognition of divine benefits (Lk 1:64+, Lk 24:53+, Jas 3:9+). Give thanks (1Co 14:16+). To ask for bestowal of special favor, especially calling down God's power, invoking a blessing on (Lk 24:50+). To consecrate or pronounce blessing on (Mt 26:26+). When eulogeo is used by men toward men it means to speak well of with praise and thanksgiving (English "Eulogy" = an address in praise for one deceased ). To say good or positive things. Eulogeo can be from men to God, from men to men, and from God to men. When God blesses men He grants them favor and confers happiness upon them. EULOGEO - 41X/38V - bless(9), blessed(25), blessing(3), giving a blessing(1), praise(1), praising(1), surely*(1). Matt. 14:19+; Matt. 21:9+; Matt. 23:39+; Matt. 25:34+; Matt. 26:26+; Mk. 6:41+; Mk. 8:7+; Mk. 11:9+; Mk. 11:10+; Mk. 14:22+; Lk. 1:42+; Lk. 1:64+; Lk. 2:28+; Lk. 2:34+; Lk. 6:28+; Lk. 9:16+; Lk. 13:35+; Lk. 19:38+; Lk. 24:30+; Lk. 24:50+; Lk. 24:51+; Lk. 24:53+; Jn. 12:13+; Acts 3:26+; Rom. 12:14+; 1 Co. 4:12+; 1 Co. 10:16+; 1 Co. 14:16+; Gal. 3:9+; Eph. 1:3+; Heb. 6:14+; Heb. 7:1+; Heb. 7:6+; Heb. 7:7+; Heb. 11:20+; Heb. 11:21+; Jas. 3:9+; 1 Pet. 3:9+ Broke (2806) klao break, break off, break in pieces; in the NT used only of the breaking of bread, referring to eating a meal = Paul on the ship to Rome (Acts 27:35+). Similarly in Acts 2:46+ klao is used as a metonymy meaning to share a meal, since by Jewish custom the head of household at ordinary family meals would give thanks, broke the bread, and distributed it to those at the table with him. Some interpret Acts 2:46+ as a celebration the Lord's Supper with their meals. The first use of klao by Jesus was in feeding the multitudes (Mt 14:19+, Matthew 15:36+, Mk 8:6, 19+). Matthew and Mark use klao in context of Jesus' institution of the Lord's Supper (Mt 26:26+, Mk 14:22+) and Paul's celebration of the Lord's Supper (1 Cor 11:24+). Luke uses klao of the Lord's Supper writing "On the first day of the week (Sunday), when we were gathered together to break bread.... (Acts 20:7,11+). There is one use in the Septuagint in Jer 16:7 of breaking bread, because the custom in Old Testament times was to break bread with the hands rather than cut it with a knife. KLAO - 14V - break(2), breaking(3), broke(8), broken(1). Matt. 14:19+; Matt. 15:36+; Matt. 26:26+; Mk. 8:6+; Mk. 8:19+; Mk. 14:22+; Lk. 22:19+; Lk. 24:30+; Acts 2:46+; Acts 20:7+; Acts 20:11+; Acts 27:35+; 1 Co. 10:16+; 1 Co. 11:24+ QUESTION - What is transubstantiation? ANSWER - Transubstantiation is a doctrine of the Roman Catholic Church. The Catechism of the Catholic Church defines this doctrine in section 1376: "The Council of Trent summarizes the Catholic faith by declaring: ‘Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.’" In other words, the Roman Catholic Church teaches that once an ordained priest blesses the bread of the Lord’s Supper, it is transformed into the actual flesh of Christ (though it retains the appearance, odor, and taste of bread); and when he blesses the wine, it is transformed into the actual blood of Christ (though it retains the appearance, odor, and taste of wine). Is such a concept biblical? There are some Scriptures that, if interpreted strictly literally, would lead to the “real presence” of Christ in the bread and wine. Examples are John 6:32-58+; Matthew 26:26+; Luke 22:17-23+; and 1 Corinthians 11:24-25+. The passage pointed to most frequently is John 6:32-58+ and especially verses 53-57, “Jesus said to them, ‘I tell you the truth, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life … For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him … so the one who feeds on me will live because of me.’” Roman Catholics interpret this passage literally and apply its message to the Lord’s Supper, which they title the “Eucharist” or “Mass.” Those who reject the idea of transubstantiation interpret Jesus’ words in John 6:53-57+ figuratively or symbolically. How can we know which interpretation is correct? Thankfully, Jesus made it exceedingly obvious what He meant. John 6:63+ declares, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life.” Jesus specifically stated that His words are “spirit.” Jesus was using physical concepts, eating and drinking, to teach spiritual truth. Just as consuming physical food and drink sustains our physical bodies, so are our spiritual lives saved and built up by spiritually receiving Him, by grace through faith. Eating Jesus’ flesh and drinking His blood are symbols of fully and completely receiving Him in our lives. The Scriptures declare that the Lord’s Supper is a memorial to the body and blood of Christ (Luke 22:19+; 1 Corinthians 11:24-25+), not the actual consumption of His physical body and blood. When Jesus was speaking in John chapter 6, Jesus had not yet had the Last Supper with His disciples, in which He instituted the Lord’s Supper. To read the Lord’s Supper / Christian Communion back into John chapter 6 is unwarranted. For a more complete discussion of these issues, please read our article on the Holy Eucharist. The most serious reason transubstantiation should be rejected is that it is viewed by the Roman Catholic Church as a "re-sacrifice" of Jesus Christ for our sins, or as a “re-offering / re-presentation” of His sacrifice. This is directly in contradiction to what Scripture says, that Jesus died "once for all" and does not need to be sacrificed again (Hebrews 10:10+; 1 Peter 3:18+). Hebrews 7:27+ declares, "Unlike the other high priests, He (Jesus) does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins ONCE for all when He offered Himself." A Common Language This is My body. . . . This is My blood of the new covenant. —Matthew 26:26,28+ Today's Scripture : Matthew 26:17-29+ A young Russian woman had been sent to a hospital in Japan for a rare, life-saving procedure. After she arrived she couldn’t stop crying. The doctors and nurses, who didn’t speak Russian, were unable to console her. Finally they decided to call an American missionary in their town to see if he could help her. The missionary came to the hospital and tried to comfort her, but he didn’t know Russian either. When the patient saw his Bible and the communion wafers and juice he had brought with him, however, she smiled and nodded to indicate her approval. Then, with no verbal communication at all, this American man and Russian woman shared a common bond in Christ. He later learned that this fellow believer was encouraged and strengthened as they shared in remembering the Lord’s death. I’m not surprised. This experience illustrates the unity we have as believers in Christ. We celebrate that oneness as together we remember His death and the forgiveness and new life He has given to us. When Christians join in blessed fellowship Commemorating Jesus' sacrifice, They sense a common bond of unity Because for every race He paid the price. —Hess Christian unity begins at the cross. Norman Geisler - What did Jesus mean when He said “This is My body”? Should it be taken literally? PROBLEM: Orthodox Protestants believe in interpreting the Bible literally. But if Jesus’ statement here is taken literally, it seems to support the Roman Catholic view of transubstantiation, namely, that, when consecrated, the communion bread becomes the actual body of Christ. SOLUTION: Jesus no more meant that the statement “This is My body” should be taken literally than the statement “I am the true vine” (John 15:1+). The Roman Catholic doctrine of transubstantiation (that the bread becomes the actual body of Christ) is without biblical or rational support for many reasons. First, the context is opposed to taking this literally. All agree that when Jesus made this statement, He was referring to the bread. Luke says “He took the bread, gave thanks, and broke it … saying, `This is My body’ ” (Luke 22:19+). But it was obvious to all that Jesus’ actual body was holding the bread in His hands. So none of His disciples present could possibly have understood Him to mean the bread was His actual body. Second, common sense is opposed to taking this literally. God created the senses, and all of life depends on our trusting the information they give us about our world. But those who believe in transubstantiation admit that the consecrated bread (host) looks, smells, and tastes like real bread. Why then would God call on us to distrust the very senses that He created and asks us to trust continually for our very life. Third, parallel statements by Jesus are opposed to taking this literally. Jesus often spoke in figurative language. He said, “I am the Door” (John 10:9+) and we should “eat the flesh of the Son of Man.” But neither Catholics nor Protestants take these literally (see comments on John 6:53–54+). Why then should we take His statement (“This is My body”) about the communion bread literally QUESTION - Should Christians celebrate Passover? | GotQuestions.org ANSWER - The celebration of Passover is in remembrance of the time in Israel’s history when the Lord moved through Egypt destroying the firstborn of all people and animals (see Exodus 11 and Exodus 12.) This was the final of the ten plagues God visited upon Egypt designed to force Pharaoh to let the Israelites leave the country and their captivity. The Israelites were commanded by God to take the blood of a male lamb—one without blemish—and smear it on the doorposts of their houses. When the Lord saw the blood, He would “pass over” that house. This is a foreshadowing of the spotless Lamb of God, Jesus, whose blood would cover the sins of those who believe in Him, causing God’s judgment to pass over them. Ever since that night, Jews have celebrated the Passover in remembrance of God’s grace to them. There has been an explosion of interest in adapting the Passover festival to Christianity. Various organizations, such as Jews for Jesus, have long promoted Christian Passover services as a means for Messianic Jews to retain their cultural heritage while professing their Christian faith. They have also used the Christian Passover as a means to communicate to Christians the Jewish religious heritage that they value. Many of the rituals associated with the Passover Seder have application to the Christian faith, and a Christian celebration of the Passover provides a unique way to bring the story of salvation to the ceremony. Whether or not a Christian celebrates Passover would be a matter of conscience for the individual Christian. Like all the Old Testament Jewish Feasts, the Passover Feast was a foreshadowing of Christ’s atoning work on the cross. Colossians 2:16-17+ tells us that we should “let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ” (NKJV). Christians are no longer bound to observe the Passover feast the way the Old Testament Jews were, but they should not look down upon another believer who does or does not observe the Passover or other special Jewish days and feasts (Romans 14:5+). While it is not required for Christians to celebrate the Passover, it is beneficial to study it and could be beneficial to celebrate it if it leads to a greater understanding and appreciation for Christ’s death and resurrection. The Passover is a wonderful picture of Christ’s atonement for His people and His deliverance of us from the bondage of sin. That is something we should celebrate every day of our lives. QUESTION - What is the significance of unleavened bread? | GotQuestions.org (See also word study on azumos = unleavened) ANSWER - The Bible tells us that the Israelites were to eat only unleavened bread every year during Passover as a commemoration of the Exodus from Egyptian bondage. Since the children of Israel left Egypt hastily, they did not have time for the bread to rise, so it was made on that very first Passover without leaven, also known as yeast. In describing this bread and why it was eaten, the Bible informs us of the following: "Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction, because you left Egypt in haste—so that all the days of your life you may remember the time of your departure from Egypt" (Deuteronomy 16:3+). Further commands regarding the eating of unleavened bread are found in Exodus 12:8+; Exodus 29:2+; and Numbers 9:11+. To this day, in Jewish homes, the Passover celebration includes unleavened bread. According to the Hebrew lexicon, the term unleavened bread is derived from the word matzoh, which means "bread or cake without leaven." The lexicon also states that matzoh is in turn derived from a word which means "to drain out or suck." In referring to this second Hebrew word, the lexicon states, "In the sense of greedily devouring for sweetness." So it is quite possible that unleavened bread, while it may have been heavy and flat, may also have been sweet to the taste. In the Bible, leaven is almost always symbolic of sin. Like leaven that permeates the whole lump of dough, sin will spread in a person, a church, or a nation, eventually overwhelming and bringing its participants into its bondage and eventually to death (Galatians 5:9+). Romans 6:23+ tell us that “the wages of sin is death,” which is God’s judgment for sin, and this is the reason that Christ died—to provide a way out of this judgment for sin if man will repent of his sins, accept Christ as his Passover sacrifice, and have his heart changed so that he can conform his life to what God commands. QUESTION - How do the elements of the Passover Seder point to Christ ... ANSWER - The Seder is the traditional dinner that Jews partake of as part of Passover. The annual Passover commemoration is celebrated by nearly the entire Jewish community, bonding families and communities to their Jewish roots. Each year Jewish people, religious and nonreligious, celebrate the God of Abraham, Isaac, and Jacob by gathering and experiencing the Passover Seder. The Hebrew word Seder means “order.” The Passover meal has a specific order in which food is eaten, prayers are recited, and songs are sung. Each item on the Passover plate has a specific historical meaning related to the exodus of the Jews from Egypt and their freedom from slavery. But 1 Corinthians 5:7+ identifies Jesus Christ as our Passover; thus, the Seder carries a New Testament meaning related to Jesus the Messiah. In the Seder, there are several strong symbols of Christ. One is the shank bone of a lamb, which reminds the participants of the feast of God’s salvation. During the tenth plague, God instructed the Israelites to daub their doorposts and lintels with the blood of a spotless lamb so that the Lord would “pass over” their homes and preserve the lives within (Exodus 12:1–13+). This is a symbol of salvation in Egypt, but it is also a picture of Jesus who was and is the “Lamb of God” (John 1:29+). His sacrifice preserves the lives of all who believe. The instructions for the original Passover specified that the lamb’s bones could not be broken (Exodus 12:46+), another foreshadowing of Christ’s death (John 19:33+). Another symbol of Christ on the Seder plate is the matzoh, or unleavened bread. As the Jewish people left Egypt, they were in great haste and therefore had no time to allow their bread to rise. From then on, Passover was followed by the week-long Feast of Unleavened Bread (Deuteronomy 16:3+). There are some fascinating things about the matzoh that provide a remarkable picture of the Messiah: For example, the matzoh is placed in a bag called an echad, which means “one” in Hebrew. But this one bag has three chambers. One piece of matzoh is placed into each chamber of the bag. The matzoh placed in the first chamber is never touched, never used, never seen. The second matzoh in the bag is broken in half at the beginning of the Seder; half of the broken matzoh is placed back in the echad, and the other half, called the Afikomen, is placed in a linen cloth. The third matzoh in the bag is used to eat the elements on the Seder plate. The word echad is used in Genesis 2:24+ (the man and his wife will become “echad,” or “one” flesh). The word also appears in Numbers 13:23+ when the spies returned from Canaan with an echad cluster of grapes. In both cases, the word echad refers to a complex unity of one. Many Jews consider the three matzohs to represent Abraham, Isaac, and Jacob. But they cannot explain why they break “Isaac” in half or why they place half of the middle matzoh back in the echad and keep the other half out, wrapped in a cloth. The meaning of the Seder’s ritual of the matzohs is understood with clues from the New Testament. The Trinity is pictured in the matzohs. The first matzoh that remains in the bag throughout the Seder represents Ha Av, the Father whom no man sees. The third matzoh represents the Ruach Ha Kodesh, the Holy Spirit who dwells within us. And the second matzoh, the broken one, represents Ha Ben, the Son. The reason the middle matzoh is broken is to picture the broken body of Christ (1 Corinthians 11:24+). The half put back in the echad represents Jesus’ divine nature; the other half, wrapped in a linen cloth and separated from the echad represents Jesus’ humanity as He remained on earth. The linen cloth that wraps half of the second piece of matzoh suggests Jesus’ burial cloth. During the Seder, this linen cloth with the Afikomen inside is hidden, and after the dinner the children present look for it. Once the Afikomen is found, it is held as a ransom. Again, we see that these rituals point to Christ: He was fully God yet fully human; He was broken for us; He was buried, sought for, and resurrected; and His life was given a ransom for many (Mark 10:45+). Jesus is the completion of the New Covenant of Jeremiah 31:31+, and the Passover Seder rituals bear that out. Also, the matzoh used for the Passover Seder must be prepared a certain way. Of course, it must be unleavened—leaven is often equated with sin in the Scriptures, and Jesus is sinless. Second, the matzoh must be striped—Jesus’ “stripes” (His wounds) are what heal us spiritually (Isaiah 53:5+). And, third, the matzoh must be pierced—Jesus was nailed to the cross (Psalm 22:16). The other elements of the Seder plate are traditional reminders of the Israelite enslavement to the Egyptians. They are as follows: Vegetable (Karpas) – This element, usually parsley, is dipped in salt water and eaten. The karpas pictures the hyssop that was used to apply the blood of the Passover lamb to homes of the Israelites in Egypt. In the New Testament, hyssop was used to give the Lamb of God vinegar when Jesus said He thirsted (John 19:29). The salt water represents the tears shed during the bitter years of slavery and the Red Sea that God split during the exodus. Bitter Herbs (Maror) – The eating of “bitter herbs” is commanded in Exodus 12:8+. In modern times, this is usually horseradish, one of the bitterest herbs. The maror reminds the Jews that they were unable to offer sacrifice and worship to God, and that was bitterer than the slavery of Egypt. Charoset (haroseth) – Charoset is a mixture of apples, nuts, wine, and spices. It represents the mortar the Israelites used in the constructing buildings during their slavery to the Egyptians. Of all the elements of the Seder, charoset alone is sweet, and this is a reminder of the hope of redemption. Hard-boiled or Roasted Egg (Baytzah) – Traditionally, hard-boiled eggs were eaten by mourners, and the egg is eaten during the Seder to remind participants that they are always in mourning for the loss of their temple. The fact that the egg is roasted evokes the roasting of the sacrifice on the altar of the temple. There are also four cups of wine used at various points during the Seder. Each of these glasses of wine has a name: the first glass is the “cup of sanctification.” The second is the “cup of judgment.” The third is the “cup of redemption.” And the fourth is the “cup of praise.” At the Last Supper, Jesus took the first cup and promised His disciples that the next time He drank the fruit of the vine with them would be in the kingdom (Luke 22:17+). Later in the Seder, Jesus took the third cup—the cup of redemption—and used that cup as a symbol of the New Covenant in His blood (Luke 22:20+). Thus Jesus fulfilled the Passover symbolism and infused the whole feast with a new meaning. In Exodus 6:6+, the Lord God promised His people that He would save them from slavery: “I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment.” The phrase “with an outstretched arm” is repeated throughout the Old Testament in connection with Passover remembrances: Deuteronomy 4:34+; Deuteronomy 7:19+; Deuteronomy 9:29+; Deuteronomy 26:8+; 2 Kings 17:36+; Psalm 136:12; Jeremiah 32:21+. Can it be coincidence that, in the New Testament, the Messiah had both of His arms outstretched as He freed us from sin and brought us salvation? QUESTION - What is the meaning and importance of the Last Supper? ANSWER - The Last Supper is what we call the last meal Jesus ate with His disciples before His betrayal and arrest. The Last Supper is recorded in the Synoptic Gospels (Matthew 26:17–30+; Mark 14:12–26+; Luke 22:7–30+). It was more than Jesus’ last meal; it was a Passover meal, as well. One of the important moments of the Last Supper is Jesus’ command to remember what He was about to do on behalf of all mankind: shed His blood on the cross thereby paying the debt of our sins (Luke 22:19+). In addition to predicting His suffering and death for our salvation (Luke 22:15–16+), Jesus also used the Last Supper to imbue the Passover with new meaning, institute the New Covenant, establish an ordinance for the church, and foretell Peter’s denial of Him (Luke 22:34) and Judas Iscariot’s betrayal (Matthew 26:21–24+). The Last Supper brought the Old Testament observance of the Passover feast to its fulfillment. Passover was an especially holy event for the Jewish people in that it commemorated the time when God spared them from the plague of physical death and brought them out of slavery in Egypt (Exodus 11:1—13:16). During the Last Supper with His apostles, Jesus took two symbols associated with Passover and imbued them with fresh meaning as a way to remember His sacrifice, which saves us from spiritual death and delivers us from spiritual bondage: “After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’ And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:17–20+). Jesus’ words during the Last Supper about the unleavened bread and the cup echo what He had said after He fed the 5,000: “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. . . . I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world. . . . Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink” (John 6:35, 51, 54–55+). Salvation comes through Christ and the sacrifice of His physical body on the cross. Also during the Last Supper, Jesus taught the principles of servanthood and forgiveness as He washed His disciples’ feet: “The greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:26–27+; John 13:1–20+). The Last Supper today is remembered during the Lord’s Supper, or communion (1 Corinthians 11:23–33+). The Bible teaches that Jesus’ death was typified in the offering of the Passover sacrifice (John 1:29+). John notes that Jesus’ death resembles the Passover sacrifice in that His bones were not broken (John 19:36+; cf. Exodus 12:46+). And Paul said, “Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7+). Jesus is the fulfillment of the Law, including the feasts of the Lord (Matthew 5:17+). Typically, the Passover meal was a family celebration. However, at the Last Supper, the apostles were alone with Jesus (Luke 22:14+), which suggests that this particular meal has specific meaning for the church, of which the apostles became the foundation (Ephesians 2:20+). While the Last Supper had implications for the Jews, it was designed for the church as well. Today the Lord’s Table is one of two ordinances observed by the church. The Last Supper was rooted in the Old Covenant even as it heralded the New. Jeremiah 31:31+ promised a New Covenant between God and Israel, in which God said, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33+). Jesus made a direct reference to this New Covenant during the Last Supper: “This cup is the new covenant in my blood” (Luke 22:20+). A new dispensation was on the horizon. In God’s grace, the New Covenant applies to more than Israel; everyone who has faith in Christ will be saved (see Ephesians 2:12–14+). The Last Supper was a significant event and proclaimed a turning point in God’s plan for the world. In comparing the crucifixion of Jesus to the feast of Passover, we can readily see the redemptive nature of Christ’s death. As symbolized by the original Passover sacrifice in the Old Testament, Christ’s death atones for the sins of His people; His blood rescues us from death and saves us from slavery. Today, the Lord’s Supper is when believers reflect upon Christ’s perfect sacrifice and know that, through our faith in receiving Him, we will be with Him forever (Luke 22:18+; Revelation 3:20+). Hymns Related to Mt 26:26+ Death of Jesus Christ, Our Lord, The Thou Whom My Soul Admires Above Voice, a Heav’nly Voice I Hear!, A QUESTION - What did Jesus mean when He said, “This is my body, broken for you”? ANSWER - During the Last Supper when Jesus and His disciples were eating a Passover meal together the night of His betrayal, Jesus took bread and said, “This is my body, broken for you.” The statement is recorded four times in the New Testament: “While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:26–28+). “While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take it; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. ‘This is my blood of the covenant, which is poured out for many,’ he said to them” (Mark 14:22–24+). “And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:19–20+). “The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me’” (1 Corinthians 11:24–26+). Jesus’ statement This is my body is the primary basis for the Roman Catholic doctrine of transubstantiation, which teaches that the body of Christ is actually present in the element of the bread. However, interpreting Jesus’ words in this passage literally is an error. When He called the bread His body, Jesus was physically present with His disciples, His body unbroken. How could He have been offering His broken body to His disciples the night before He died? Jesus often spoke in metaphors, calling Himself the door, the shepherd, the vine, etc. He was speaking metaphorically on this occasion, as well. Additionally, the context of the Passover meal is thoroughly symbolic. Almost every element of the meal stood for (or “was”) something else. Jesus took two of those elements and infused them with a new symbolic meaning as He was the fulfillment of everything that Passover stood for. From then on, whenever Jewish believers observed a Passover meal, they would think of the new meaning that Jesus had given to the bread and the final cup. And Gentile believers, who had never been partakers of a Passover meal, would observe the “Lord’s Supper” as part of a “love feast” that the whole church ate together (1 Corinthians 11). Later, the Lord’s Supper (also called communion or the Eucharist) became a separate ceremony all by itself. Further evidence that Jesus was speaking symbolically is found in John, the only gospel that does not record Jesus’ statement This is my body. In John 6:53–58+, Jesus says to a multitude, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” When Jesus spoke of eating His flesh in John 6 (SEE COMMENTARY), He had already given the crowd an indication that He was has speaking figuratively. Earlier, in Jn 6:32–35+, Jesus had called Himself bread, comparing Himself with the manna in the wilderness: “‘Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is the bread that comes down from heaven and gives life to the world.’ ‘Sir,’ they said, ‘always give us this bread.’ Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.’” As if to clear up any misunderstanding, Jesus then distinguishes the physical from the spiritual: “It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life” (John 6:63ESV+). When Jesus spoke of His “broken” body at the Last Supper, He was referring to His sacrifice on the cross. His body was broken, and His blood was shed. According to John 6:35, one can “eat” Jesus’ broken body by “coming” to Him and “drink” His blood by believing in Him. Jesus also emphasizes faith (which the eating only symbolizes) in verses 36, 40, and 47. Again, the whole context of the Last Supper is symbolic. We do not partake of Jesus by physically eating His body. “The flesh counts for nothing” (John 6:63+). Rather, we partake of Jesus by coming to Him in faith, trusting that His broken body (and shed blood) is sufficient to pay for our sins. The elements of bread and wine commemorate His broken body and shed blood, and when we eat them, we affirm our faith and fellowship in Christ. Related Resources: What does it mean to take communion unworthily (1 Corinthians 11:27)? What is the importance of the Lord’s supper / Christian Communion? What is the meaning and importance of the Last Supper? What does the Bible say about communion? What did Jesus mean when He said we must eat His flesh and drink His blood? Why did Jesus say to “do this in remembrance of Me” in Luke 22:19? How often should the Lord’s Supper / Communion be observed? Why is the real presence of Christ in the Lord's Supper such a controversial issue? Should a non-Catholic Christian participate in a Catholic Mass? What is transubstantiation? What is consubstantiation? What is the spiritual presence view of the Lord’s Supper? What does the Bible mean when it speaks of the breaking of bread? How often should the Lord’s Supper / Communion be observed? 10 Things You Should Know about the Lord's Supper and Communion - Sam Storms Matthew 26:27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; When He had taken a cup: Mk 14:23-24+ Lu 22:20+ Drink: Ps 116:13+ Song 5:1+ Song of Solomon 7:9+ Isa 25:6 Isaiah 55:1 1Co 10:16+ 1 Corinthians 11:28+ Related Passages: Mark 14:23-24+ And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. 24 And He said to them, “This is My blood of the covenant, which is poured out for many. Luke 22:20+ And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood. COMMANDED TO DRINK FROM THE THIRD CUP And when He had taken (lambano) a cup (poterion) and given thanks (eucharisteo), He gave it to them, saying, “Drink (aorist imperative) from it, all of you - The cup contained ordinary red wine of the country mixed with two-thirds water. Given thanks (eucharisteo) is the origin of the world Eucharist. Again Jesus commands the disciples (all) to drink from the cup. Most writers (see below) agree that the cup represented the Third Cup, the Cup of Redemption. All calls for all eleven to participate. THOUGHT - A little later that same evening Jesus Himself too a cup from the hands of the Father and drank it to its bitter dregs. Into that cup there had been poured, as it were, all the world's sorrow. Yet full as it was of the very gall and bitterness of human guilt, He pressed it to His lips and drank it, saying, "The cup which the Father has given Me, shall I not drink it?" (Jn 18:11+, cf Mt 26:42+) This cup, however, which Jesus handed to His disciples, was a cup of blessing (1Co 10:16+). Into it He Himself poured, as it were, the concentration of all heaven's joy and glory. Again, however, we must notice the words, "Drink from it, all of you." It is not enough that the cup shall be prepared and then offered to us. Unless we accept the blessing of Christ's atonement, we shall not be helped. (J R Miller) ESV Study Bible on cup - Most likely the third of four cups at the Passover—the cup of blessing, or the cup of redemption—corresponding to God’s third promise in Ex. 6:6+: “I will redeem you with an outstretched arm and with great acts of judgment.” John Grassmick agrees writing "Assuming Jesus followed the established Passover ritual this was the third of four prescribed cups of wine ("the cup of thanksgiving"; cf 1Co 10:16+) which concluded the main portion of the meal. Presumably He did not drink the fourth cup, the cup of consummation. Its significance still lies in the future when Jesus and His followers will be together again in His kingdom (Luke 22:29–30+; Mark 14:25+). Presumably He did not drink the fourth cup, the cup of consummation. Its significance still lies in the future when Jesus and His followers will be together again in His kingdom (Luke 22:29-30+) (See The Bible Knowledge Commentary) Daniel Akin - The Passover meal...included four points at which the presider, holding a glass of wine, got up and explained the Feast’s meaning. The four cups of wine represented the four promises made by God in Exodus 6:6-7+. These promises were (1) for rescue from Egypt, (2) for freedom from slavery, (3) for redemption by God’s power, and (4) for a renewed relationship with God. The third cup came at a point when the meal was almost completely eaten. This third cup, I believe, is the one alluded to by Mark 14:25-26+. A T
Mateus 26
Spurgeon - The cup was the instructive token of his blood, for it was filled with the blood of the grape. Jesus is meat and drink to his people; their necessary food, their dainty luxury; their staff of life, their exhilaration and joy. How sweet to reflect that the memorial of our dying Lord is not a funeral wailing, but a festival of rest; not a superstitious rite, but a simple, joyful commemoration. It is a pity that by kneeling some of our brethren have missed the instruction which an easy reclining or sitting posture would have given them,—in Jesus, believers have entered into rest. Spurgeon - They had had gross sin brought prominently to their minds; they had had a personal reminder of their own liability to sin; and now they were to have a personal pledge concerning the pardon of sin: "For this is my blood of the new testament, which is shed for many for the remission of sin." Henry
Mateus 26
Spurgeon - The blood shed for many Mt 26:28+ (See full sermon The Blood Shed for Many) Our blessed Saviour would have us hold his death in great reverence: it is to be our chief memory. Both the emblems of the Lord’s Supper set forth the Saviour’s death. This peculiarly Christian ordinance teaches nothing if it does not teach this. Christ’s death for men is the great doctrine of the church. We profess ourselves partakers of the merit of his death when we come to this table; our Lord’s death is then remembered, shown, declared, testified and trusted in. Evidently the Lord Jesus means us to treat the fact of his death as a truth to be made pre-eminently prominent: he would not have instituted an ordinance specially to remind us of the shedding of his blood, if he had not regarded it as the forefront of his whole earthly career. The other ordinance of our holy faith also sets forth our Lord’s death. Are we not ‘buried with him by baptism into death’? Is not baptism an emblem of his being immersed beneath the waves of sorrow and death? Baptism shows us that participation in Christ’s suffering by which we begin to live; the Lord’s Supper shows us that participation in Christ’s suffering by which that life is sustained. Both institutions point to his death. Besides, beloved, we know from Holy Scripture that this doctrine of the death of Christ is the very core of Christianity. Leave out the cross and you have killed the religion of Jesus. Atonement by the blood of Jesus is not an arm of Christian truth; it is the heart of it. Even as the Lord said of the animal, ‘the blood of it is for the life thereof’, so is it true of the gospel; the sacrificial death of Jesus is the vital point of our profession. I know nothing of Christianity without the blood of Christ. No teaching is healthy which throws the cross into the background. Allen Ross - Old Testament Christology Matthew 26:28+ “The Memorial of the Cup” In the night in which He was betrayed, Jesus instituted the memorial of His body and His blood in the upper room in what has come to be called the last supper. In that time Jesus offered new words for a passover, new words to explain how His body would be broken and His blood would be shed. For the blood Jesus took the passover cup after the meal and said, Drink from it, all of you. This is my blood of the new covenant, which is poured out for many for the forgiveness of sins (Mt 26:27+b, 28). In this statement Jesus was weaving three Old Testament passages together, one from Exodus 24, one from Jeremiah 31, and one from Isaiah 53. Those who were, and are, familiar with the Old Testament would see immediately the great significance of these three passages in relation to what Christ was about to do. The first allusion is to Exodus 24:8+. In that chapter Moses was inaugurating the covenant at Sinai with the people of Israel. They had been delivered from bondage by the blood of the passover lamb, and passover was therefore instituted for Israel as the festival of freedom. But at Sinai when the people were given the Law and formed into the nation, there was an elaborate sacrificial ritual to seal the covenant. In that ceremony Moses took some of the blood of the sacrifice and sprinkled it toward the people, saying, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” Just as Moses inaugurated the old covenant at Sinai with sacrificial blood, Jesus inaugurated the new covenant with the blood of a better sacrifice, announcing: “This is my blood of the new covenant.” The significance of this parallel with Moses is that the old covenant would come to an end now that Jesus inaugurated the new covenant, or at least the old would be subsumed in the new. Or to put it another way, instead of calling this the “last supper,” perhaps it should be called the “last passover.” Jesus was about to fulfill that festival, and all the ritual of the old covenant, with His own blood. The second passage referred to in Jesus’ words is Jeremiah 31:31-34+, the prophecy of the “new covenant.” According to the prophet, the LORD said, “The time is coming that I will make a new covenant with the house of Israel, and with the house of Judah . . . . For I will forgive their wickedness, and will remember their sins no more.” The prophecy of the new covenant here details what God will do for Israel. Ezekiel 36 adds a number of additional aspects of the covenant. And Isaiah in several places also predicts what it will be like (see Isa. 54). In the upper room Jesus announced that He was now inaugurating that new covenant: by His blood there would be forgiveness of sin. In the New Testament there is sufficient evidence in the various accounts to say that Jesus said “new” covenant in the upper room. Luke includes it; Paul includes it in 1 Corinthians 11, and several manuscripts of Matthew have the word in the text. But most of the manuscripts of Matthew and also Mark exclude the word “new” for a couple of different reasons. But the Bible is clear, Christ inaugurated the new covenant with his death that atoned for our sins and guaranteed us a share in His kingdom. The third passage referred to by Jesus is Isaiah 53. The key word that makes this connection is the word “many.” Matthew records that Jesus said His blood would be poured out for “many.” This is unusual; why not “for you,” or “for the world”? But the word “many” refers directly to Isaiah 53, the song of the suffering servant (Isa. 52:13--53:15). Four times in the song the word “many” is used, and this forms an interpretive problem in Isaiah as well (what he meant by “many”). But at the end of the song the servant is said to “justify many” “because he poured out his life unto death” and “bore the sin of many.” Jesus had already indicated that He was this suffering servant, for He said, “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:27+). Now, in the upper room, He wanted the disciples to see that what He was about to do was to fulfill the prophecy of the suffering servant, and pour out His life for all of us, the “many.” These three Old Testament passages contain a wealth of theology in their own contexts. However, by alluding briefly to all three and bringing them forward to the moment of His death, Jesus uncovered their greatest meaning in Him, and for all of us. QUESTION - What did Jesus mean when He said, “This cup is the new covenant in my blood”? ANSWER - At the Last Supper, Jesus took a cup and said, “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:20+). Moments before, the Lord had broken the bread and given it to His disciples with the words, “This is my body given for you; do this in remembrance of me” (verse 19). With these symbolic actions Jesus instituted the ordinance of communion, or the Lord’s Table. The “new covenant” that Jesus spoke of is in contrast to the Old Covenant, the conditional agreement that God had made with the Israelites through Moses. The Old Covenant established laws and ceremonies that separated the Jews from the other nations, defined sin, and showcased God’s provision of forgiveness through sacrifice. The New Covenant was predicted in Jeremiah 31:31–33+. The Old Covenant required blood sacrifices, but it could not provide a final sacrifice for sin. The Old Covenant required repeated, daily sacrifices of animals as a reminder of the people’s sin. But, as Scripture says, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4+). Under the Old Covenant, the same inadequate sacrifices were constantly repeated. For every sin, the process was replicated, day after day, month after month, year after year. The Old Covenant never provided a full, complete sacrifice for sin. “For if that first covenant had been faultless, there would have been no occasion to look for a second” (Hebrews 8:7+, ESV). Jesus came to establish a “better covenant” (Hebrews 7:22+), a “new covenant” that Jesus said was in His blood. Jesus shed His blood on the cross to take away the sins of the world (John 1:29+) and ratify the new covenant between God and man. On the night He was betrayed, Jesus took the cup and said to His disciples, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27–28+). By “this cup,” Jesus referred, by metonymy, to the contents of the cup, which was the “fruit of the vine” (Mark 14:25+). This was representative of Christ’s blood. Jesus gave His disciples the cup, infusing it with new meaning, and told them drinking it was to be a memorial of His death: it was to be drunk “in remembrance of me” (1 Corinthians 11:25+). Now, “whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (verse 26). The New Covenant is based on faith in the shed blood of Christ to take away sin, not on repeated sacrifices or any other kind of work (see Ephesians 2:8–9+). Because Jesus is the holy Lamb of God, His one-time sacrifice is sufficient to atone for the sins of all who believe in Him. We “partake” of Jesus by coming to Him in faith (John 1:12+), trusting that His shed blood (and broken body) is sufficient to pay for our sins. The elements of bread and wine commemorate His death and the shedding of His blood. When we eat those elements in communion with other believers, we affirm our faith and fellowship in Christ. Hymns Related to Mt 26:28+ O Lord, When My Sins Grieve Me Related Resource: Why did Jesus say to “do this in remembrance of Me” in Luke 22:19? Spurgeon - The blood shed for many (See full sermon The Blood Shed for Many) ‘For this is my blood of the new testament, which is shed for many for the remission of sins.’ Matthew 26:28+ Our blessed Saviour would have us hold his death in great reverence: it is to be our chief memory. Both the emblems of the Lord’s Supper set forth the Saviour’s death. This peculiarly Christian ordinance teaches nothing if it does not teach this. Christ’s death for men is the great doctrine of the church. We profess ourselves partakers of the merit of his death when we come to this table; our Lord’s death is then remembered, shown, declared, testified and trusted in. Evidently the Lord Jesus means us to treat the fact of his death as a truth to be made pre-eminently prominent: he would not have instituted an ordinance specially to remind us of the shedding of his blood, if he had not regarded it as the forefront of his whole earthly career. The other ordinance of our holy faith also sets forth our Lord’s death. Are we not ‘buried with him by baptism into death’? Is not baptism an emblem of his being immersed beneath the waves of sorrow and death? Baptism shows us that participation in Christ’s suffering by which we begin to live; the Lord’s Supper shows us that participation in Christ’s suffering by which that life is sustained. Both institutions point to his death. Besides, beloved, we know from Holy Scripture that this doctrine of the death of Christ is the very core of Christianity. Leave out the cross and you have killed the religion of Jesus. Atonement by the blood of Jesus is not an arm of Christian truth; it is the heart of it. Even as the Lord said of the animal, ‘the blood of it is for the life thereof’, so is it true of the gospel; the sacrificial death of Jesus is the vital point of our profession. I know nothing of Christianity without the blood of Christ. No teaching is healthy which throws the cross into the background. H A
Mateus 26
Spurgeon - Thus Jesus took the great Nazarite vow never to drink of the fruit of the vine until he should drink it new with His disciples in His Father’s kingdom. O Lord, you have pledged us in this cup, and you will return before long, and then what festivals we will hold with you, what joy we shall have in you forever and ever! He will keep his tryst with all his followers, and they with him shall hold high festival forever......Symbols were not for him, though useful to us: we shall before long with him enjoy the reality which the emblem could but feebly typify. World’s Longest Table I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom. — Matthew 26:29+ Today's Scripture : Matthew 26:26-30+ On Sunday, July 18, 2010, one of the busiest highways in Europe became what some called “the longest table in the world.” Officials closed a 60-kilometer (37-mile) section of the A40 Autobahn in Germany’s Ruhr region so people could walk and bicycle or sit at one of 20,000 tables set up on the roadway. An estimated 2 million people came to enjoy an event the director hoped would connect people from many cultures, generations, and nations. This event made me think of an even grander table around which believers gather to share the Lord’s Supper. During communion, we remember Jesus’ death for us as we anticipate the culmination of history at His return. Just before Jesus was crucified, He shared the Passover meal with His disciples, telling them, “I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matt. 26:29+). Here we gather to remember, In the breaking of the bread, Jesus, who for us was broken, And is now our living Head. —Anon. Christ’s love creates unity out of diversity. Matthew 26:30 After singing a hymn, they went out to the Mount of Olives. After singing a hymn: Ps 81:1-4 Mk 14:26+ Eph 5:19,20+ Col 3:16,17+ they went: Lu 21:37+ Lk 22:39+ Joh 14:31+, Jn 18:1-4+ Related Passages: Ephesians 5:18-19+ And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; Psalm 118:1-3; 29+ Give thanks to the LORD, for He is good; For His lovingkindness is everlasting. 2 Oh let Israel say, “His lovingkindness is everlasting.” 3 Oh let the house of Aaron say, “His lovingkindness is everlasting.” 29 Give thanks to the LORD, for He is good; For His lovingkindness is everlasting. UPPER ROOM > KIDRON VALLEY > GARDEN Source: ESV Study Bible SINGING A HYMN IN THE SHADOW OF THE CROSS After singing a hymn (humneo), they went out to the Mount of Olives - More specifically they went to the Garden of Gethsemane (see map above). This would mark the beginning of the end of the life of Jesus. And to do so by singing a hymn shows that Jesus was continually empowered by the Holy Spirit, for singing is one of the first "fruits" mentioned in Eph 5:18-19+. Jesus knew exactly what awaited Him in the Garden, prayer to His Father and betrayal by Judas, but He goes forth with singing! What a Savior! Swete says of their going to the Mount of Olives; “The nightly departure for the Mount of Olives; The nightly departure for the Mount had become habitual, and the Eleven felt no surprise when they were summoned to leave the guest chamber: no provision had been made for spending the night in Jerusalem.” G Campbell
Mateus 26
Spurgeon - Brave was the heart which could sing with death before him: surely that hymn was a battle psalm defying death and Hell. In like manner let us sing in all times of trial and temptation, and so glorify our God......Was it not truly brave of our dear Lord to sing under such circumstances? He was going forth to his last dread conflict, to Gethsemane, and Gabbatha, and Golgotha; yet he went with a song on His lips. The door opens, they go downstairs, they are in the open-air, that night of the full moon, and they wend their way to the Mount of Olives. Then came that desperate struggle in which the great Captain of our salvation wrestled even to a bloody sweat, and prevailed.....Was it not truly brave of our dear Lord to sing under such circumstances? He was going forth to his last dread conflict, to Gethsemane, and Gabbatha and Golgotha; yet he went with a song on his lips. He must have led the singing, for the disciples were too sad to start the hallel with which the paschal feast closed: And when they had sung an hymn, they went out into the mount of Olives. Then came that desperate struggle in which the great Captain of our salvation wrestled even to a bloody sweat, and prevailed. Spurgeon - It was a social feast, somewhat funereal, and tinctured with sadness, for Jesus was about to go from them, to die, still, it was a joyous celebration, closing with a hymn. At the paschal feast, the Jews always sang Psalms 113-118. Probably our Lord sang all these through. At any rate, Christ and his apostles sang a hymn; and I always like to think of him as leading the little company, — going to his death with a song upon his lips, his voice full of melody, and made more sweet than ever by the near approach of Gethsemane and Calvary. I would like always to sing, whenever we come to the communion table, after the fashion in which they sang that night: "When they had sung an hymn, they went out into the mount of Olives."......To his last great battle the Champion goes singing, attended by feeble followers, who could not protect him; but who could sing with him. I think he must have led the tune; his disciples were too sorrowful to sing until his clear voice started the Hallelujah Psalms; but they joined him in the holy exercise, for "they" as well as their Lord sang the hymn. When you are about to face a trial, offer a prayer; but, if you can, also sing a hymn. It will show great faith if, before you enter into the burning fiery furnace, you can sing psalms unto the Lord who redeems his people. THOUGHT- “If, beloved, you knew that at—say, ten o’clock tonight, you would be led away to be mocked, and despised, and scourged, and that tomorrow’s sun would see you falsely accused, hanging, a convicted criminal, to die upon a cross, do you think that you could sing tonight, after your last meal?” (Spurgeon) Dave
Mateus 26
Spurgeon - Observe our Lord’s habit of quoting Scripture. He was able to speak words of infallible truth, yet he fell back upon the Inspired Record in the Old Testament. His quotation from Zechariah does not seem to have been really necessary, but it was most appropriate to his prophecy to his disciples: " All you shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad." Jesus was the Shepherd who was about to be smitten, but he foretold the scattering of the sheep.......Observe our blessed Lord’s habit of quoting Scripture. He was able to utter words of infallible truth which had never before been used, you he constantly quoted from the inspired Scriptures. Those who nowadays cavil at the Word of God, and yet profess to be followers of Christ, find no excuse for their conduct in the example that he has left us, for he even quoted Scripture sometimes when it might not have seemed to be necessary to do so. Brethren and sisters in Christ, have your Bible first in you hearts, then at your tongue’s end, I was going to say at your fingers’ end, so that you may always be able to give a good reason, a solid and divinely-authoritative reason, for any statement that you may make. Fall away (stumble; take offense) (4624) skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. It comes from the idea of used of the spring of a trap which might ‘go off’ when you were least expecting it. Thus it means to entrap, trip up, or entice to sin, offend. In Mt 5:29-30+ skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6+), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27+). SKANDALIZO - 27V - cause(1), cause...to stumble(2), causes(2), causes...to stumble(6), fall away(7), falls away(1), led into sin(1), makes...stumble(2), offend(1), offended(1), stumble(3), stumbling(1), take(1), take offense(1), took offense(2). Matt. 5:29+; Matt. 5:30+; Matt. 11:6+; Matt. 13:21+; Matt. 13:57+; Matt. 15:12+; Matt. 17:27+; Matt. 18:6+; Matt. 18:8+; Matt. 18:9+; Matt. 24:10+; Matt. 26:31+; Matt. 26:33+; Mk. 4:17+; Mk. 6:3+; Mk. 9:42+; Mk. 9:43+; Mk. 9:45+; Mk. 9:47+; Mk. 14:27+; Mk. 14:29+; Lk. 7:23+; Lk. 17:2+; Jn. 6:61+; Jn. 16:1+; 1 Co. 8:13+; 2 Co. 11:29+ Swindoll - The original and most literal meaning is “to spring back and forth” or “to slam closed,” as with a spring-loaded animal trap. Therefore, the verb generally means “to close something in.” The figurative use of this word is rare outside of Jewish and Christian writings, but not altogether absent. One Greek playwright describes an unjust accuser dragging innocent men into court and “laying traps” with his questions. (Aristophanes, Acharnenses 687) Paul frequently used the corresponding noun (skandalon) to describe Jesus as an intellectual and moral trap for any who oppose God and think themselves righteous (Rom. 9:33+; Romans 11:9+; 1 Cor. 1:23+; Gal. 5:11+). (Borrow Insights on John) Strike down (3960)(patasso) means to strike or hit whether violently or lightly. In the present context it speaks of a violent blow intended to kill (cf Acts 7:24+, Mt 26:31+, Mk 14:27+, Acts 12:23+ Ex. 21:12, 18+; Ex 12:23+ = smite the Egyptians on Passover). It is interesting that potasso describes Moses striking down and killing the Egyptian,and is used in the Septuagint to describe Moses striking the Nile (Ex 7:20, 25+) and it turned to blood. Potasso is used in a more figuratively sense in describing striking or smiting with disease, evil, judgment, etc (Rev. 11:6+ = strike the earth with plague; Ge 19:11+ = angels struck the men with blindness; Nu 14:12+ = smite them with pestilence ; Mal. 4:6+ = smite the land with a curse). The same word patasso is used off Peter striking Malchus, the slave of the high priest, and cutting off his ear (Mt 26:51+, cf Lk 22:49, 50+). While the role of the Shepherd was to protect the flock, when Jesus died that would seem unlikely to the disciples (sheep) and so they scatter from the "wolves." But as they say, the disciples have not seen the end of the story (see next passage). POTASSO - 10X/10V - strike(2), strike down(3), striking down(1), struck(4). Matt. 26:31+; Matt. 26:51+; Mk. 14:27+; Lk. 22:49+; Lk. 22:50+; Acts 7:24+; Acts 12:7+; Acts 12:23+; Rev. 11:6+; Rev. 19:15+ Shepherd (4166)(poimen A T
Mateus 26
Spurgeon - He is not the great Shepherd when He dies; He is the good Shepherd. He is the great Shepherd when He is brought again from the dead. In resurrection you perceive His greatness. He lies in the grave slumbering; He is the good Shepherd then, having laid down His life for the sheep. Life appears again in Him, the stone is rolled away, the watchmen are seized with terror, and He comes out the risen one, no more the dying—now He is the great Shepherd. In the covenant we are the sheep; the Lord Jesus is the Shepherd. You cannot make a covenant with sheep—they have not the ability to covenant. But you can make a covenant with the Shepherd for them, and so, glory be to God, though we had gone astray like lost sheep, we belonged to Jesus. He made a covenant on our behalf, and stood for us before the living God. It is very beautiful to trace the shepherds through the Old Testament, and to see Christ as Abel, the witnessing shepherd, pouring out the blood that cried from the ground; as Abraham, the separating shepherd, leading out his flock into the strange country where they dwelt alone; as Isaac, the quiet shepherd, digging wells for his flock, and feeding them in peace in the midst of the enemies; as Jacob, the shepherd who is surety for the sheep, who earns them all by long toils and weariness, separates them, and walks in the midst of them to Canaan, preserving them by his own lone midnight prayers. There, too, we see our Lord as Joseph, the shepherd who is head over Egypt for the sake of Israel, of whom his dying father said, “From there is the Shepherd, the Rock of Israel” (Gen 49:24+). Head over all things for His church, the King who governs all the world for the sake of His elect, the great Shepherd of the sheep, who for their sakes has all power committed unto His hands. Then follows Moses, the chosen shepherd, who led his people through the wilderness up to the promised land, feeding them with manna and giving them drink from the smitten rock—what a wide theme for reflection here! And then there is David, the type of Jesus, reigning in the covenanted inheritance over his own people as a glorious king in the midst of them all. All these together enable us to see the varied glories of “that great Shepherd of the sheep.” Brian Bell - God’s Best Gifts Are Not Things but OpportunitiesWhat we call adversity, God calls opportunity. Warren Wiersbe ~ Peter missed many important opportunities… Peter boasted when he should have listened (32-35) Peter slept when he should have prayed (36-46) Peter fought when he should have surrendered (47-56) Peter followed when he should have fled for safety (57-75) But, when the opportunity came to repent, he wept. Henry Blackaby - Facing Failure Then Jesus said to them, “All of you will run away, because it is written: I will strike the shepherd, and the sheep will be scattered.”—Mark 14:27+ As you follow Jesus you will face moments of great distress. At times it will seem that events conspire to cause you to stumble in your relationship with Him. You do not initiate them, but they arise from opposition or the intensity of your circumstances. Nevertheless, failure is the end result. The disciples faced such fierce opposition to their Lord that they all failed Him on the night Jesus was crucified. Peter boasted that he was incapable of forsaking Jesus (Mark 14:29–31+). Yet Jesus assured the disciples even before their failure that it was inevitable. The Scriptures had prophesied it. God always knew the disciples would fail His Son; He wasn't caught by surprise. He had made provision for their shortcomings, knowing He would eventually develop them into apostles who would fearlessly preach the gospel, perform miracles, and teach others. Later, when the risen Christ encountered Peter on the seashore, He did not ask Peter for a confession of his sin, but a confession of his love (John 21:15–17+). You may fear that your failure has caught God by surprise. Perhaps you promised, like Peter, to stand with the Lord, but you failed. God was just as aware that you would fail Him as He was with the original disciples. He has made provision to respond every time you stumble. Don't think that somehow your failures are bigger or more complex than any God has dealt with. If you are facing challenges that seem overwhelming, don't be discouraged. God has already foreseen them and prepared for them (1 Cor. 10:13+). QUESTION - What is the meaning of “strike the shepherd and the sheep will scatter” (Zechariah 13:7)? ANSWER - A shepherd theme runs throughout Zechariah’s prophetic ministry (Zechariah 10:2; Zechariah 11:4–14, 15–17). An instance of that theme is found in Zechariah 11:4–14, where the prophet announces Israel’s future rejection of the Messiah and the Messiah’s death. Because God’s people reject their Messiah, the Lord gives this staggering command: “Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones” (Zechariah 13:7+). As envisioned in Ezekiel 34, the sheep in Zechariah’s prophecy are the people of God. In Ezekiel’s day, the people of Judah were stripped of their godless leaders and scattered. During that time of exile, the Lord’s hand was against “the little ones” in judgment as they were dispersed and punished. God’s hand was also against the false shepherds of Israel. But the Shepherd in Zechariah 13:7+ is distinct from the wayward leaders of Israel. He is none other than the Messiah, Jesus Christ. The verb translated as “strike” in Zechariah 13:7+ means “to smite, kill.” The violence against Israel’s Messiah-Shepherd is foreseen as early as Genesis 3:15+ when God foretells that Satan will “strike his heel.” A parallel passage to Zechariah 13:7+ appears in Isaiah 53:10+, also predicting Messiah’s suffering and death: “It was the Lord’s will to crush him and cause him to suffer” (see also Isaiah 53:4+). In the New Testament, Jesus Himself cites Zechariah 13:7+ in reference to His arrest, Peter’s denial, and the falling away and scattering of His disciples (Matthew 26:31, 56+; Mark 14:27+). In John’s gospel, Jesus says, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11+). God’s command to “strike the shepherd and the sheep will scatter” is multi-purposed. First, it reveals that Christ’s death was not an accident; it was part of God’s divinely arranged plan (Acts 2:23+). Even still, God does not let the slaughter of His Son and Savior of the world go unpunished. Instead, He uses it as an instrument of judgment on sinful people (see John 3:19+; John 16:32+; John 12:30–32+). Zechariah 13 continues to reveal God’s purpose as the prophet describes the opening of a fountain of cleansing from sin that purges the people from their idolatry (verses 1–6). After their Shepherd is struck, the people go through a fiery refinement to become purified like gold and restored to covenant relationship with the Lord their God (verse 9). These passages predict the restoration of the remnant of Israel (see Hosea 2:23) as well as a future reinstatement spoken of by the apostle Paul (see Romans 11:11–32+). They also look down through history to the refining periods of persecution of God’s people in the church age and the tribulation period (Matthew 24:15–22+). In God’s economy, justice must be served. Sin warrants a penalty of death and cannot go unpunished, so Jesus takes the punishment for us all (Romans 6:23+; 1 Corinthians 15:21–22+). The apostle Peter explains, “Christ suffered for our sins once for all time. He never sinned, but he died for sinners to bring you safely home to God. He suffered physical death, but he was raised to life in the Spirit” (1 Peter 3:18+, NLT). From the moment of the fall, God’s ultimate plan to strike the Shepherd and scatter the sheep was the restoration and redemption of His people. Through the death of Jesus Christ, God’s chosen Savior and Israel’s Messiah, sinful people can be reconciled to God (Colossians 1:19–22+). Jesus’ sacrifice on the cross washes away our sins and opens the way for the reinstatement of our relationship with the Father (Hebrews 2:17+; Hebrews 10:19–22+). Zechariah 14 closes with the final victory and defeat of every enemy as the Lord Jesus Christ reigns as King over all the earth. Allen Ross - Zechariah 13:7+ “Strike the Shepherd” In an extended oracle that runs from chapter 12:10 through chapter 13:9, the prophet foretells Israel’s complete deliverance from sin. In this section we have such famous verses as “I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me whom they have pierced,” and “on that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.” There is some debate as to the exact time of the fulfillment of these two prophecies, but they seem to be linked to the fulfillment of the New Covenant promises to Israel, and therefore will have their complete fulfillment at the second coming, and in those of the house of Israel who are alive at the time: they will look to the Messiah in faith and be saved (see Romans 11:26+). But as part of this oracle we have these words: Awake, O sword, against my shepherd, against the man who is close to me!” declares the LORD of hosts. Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. In the poem (13:7-9) the prophet looks back to the time when Israel would be scattered because of her rejection of the true Messianic Shepherd. The prophets of Israel often provide very vivid details of the suffering and death of Messiah, as well as the glorious reign of Messiah, but do not detail the sequence of events or the exact chronology. The little poem is starling. It begins with an apostrophe, a turning to address the sword, an instrument of death. The word “sword” as an instrument of death also appears in Psalm 22:20. So here death is announced against one whom the LORD calls “my shepherd.” This is the royal Good Shepherd, the true Shepherd of Zechariah 11:4-14, in contrast with the foolish and worthless shepherd of Zechariah 11:15-17. God also describes this shepherd as “one who is close to me.” The term is literally “who stands next to me.” It is used in Leviticus 6:2+ and 18:20 to describe a near neighbor. Accordingly, this Shepherd dwells side by side with the LORD, His equal. The expression leads to more precise revelations in the Bible, such as “I and the Father are one” (John 10:30+), and “Anyone who has seen me has seen the Father” (John 14:9+). John 10 is the passage, by the way, in which Jesus declares that he is the Good Shepherd who lays down his life for the sheep. In verse 7 this Good Shepherd will be struck (in 11:17 it was the worthless shepherd who was destroyed), and the striking will leave him pierced (12:10). Here, the one who “wields the sword” is God himself; “awake” is the feminine imperative referring to the sword, and “strike” is the masculine imperative agreeing with God. So in Zechariah, Messiah is put to death by the people according to 12:10-14, and by God according to 13:7 (see Isaiah 53:10+ and Acts 2:23+). When the Shepherd is struck, the sheep are scattered. The full meaning of this would be the scattering of Israel because of their rejection of Messiah, that scattering being part of the curse pronounced for disobedience to the covenant (see Deut. 28:64+; Deuteronomy 29:24-25+). God gives up the nation to the misery and confusion of a flock without a shepherd. So the flock that is scattered in consequence of the death of the Messiah is the covenant nation, ethnic Israel. The passage is quoted in the New Testament by Jesus (Matt. 26:31+; Mark 14:27+) and applied to the scattering of the disciples (Matt. 26:56+; Mark 14:50+); they are probably intended to be a picture, or a type, of the Diaspora that began in 70 A.D. with the destruction of the Temple. The reference to “the little ones” is probably a reference to the remnant (13:8,9; see Isa. 6:13+; Isaiah 66:22-24). With this the poem concludes with the reiteration that the final stage in the program of the New Covenant is yet to be played out, the refining of Israel so that they will become the people of God. The remnant will survive and enter the Messianic kingdom when the king again appears. At this holy season when we commemorate the Last Supper on Thursday evening, the agony in the garden in that night, the death of the Savior on Good Friday, we must remember that this is a work of God, first and foremost, to bring about the cleansing from sin, both for the Israel and the Gentiles. But God’s dealings with Israel involve a scattering of the sheep first, during a time in which we, the Gentiles, are grafted in to the covenant (Romans 11:11-24+). We should not boast, but rather should praise God that a fountain has also been opened to us, so that we could receive the grace of God. Matthew 26:32 “But after I have been raised, I have been raised of you to Galilee.” after I have been raised: Mt 16:21+ Matthew 20:19+ Matthew 27:63,64+ Mk 9:9,10+ Lu 18:33,34+ I have been raisedl: Mt 28:6,7,10,16+ Mk 14:28+ Mark 16:7+ Joh 21:1-14+ 1Co 15:6+ AN ENCOURAGING PROPHETIC PROMISE But - Term of contrast. What is Jesus contrasting in context? He has just predicted they would all fall away. After - This expression of time means at a later or a time subsequent, but does not specify how much later in this context. In any event after is one of the most important expressions of time the disciples would ever hear! (explained below) Hiebert - Jesus seldom spoke of His coming death without also speaking of His resurrection (Mark 8:31+; Mark 9:31+; Mark 10:34+). But these references to His resurrection, never enlarged upon, seemingly made little impression on the minds of the disciples. Jesus had repeatedly told them that He would be raised up on the third day, but now His after looks beyond that crucial event to what it will mean for Him and them. (An Expositional Commentary) I have been raised (egeiro) - He does not state He will be crucified and die, but have been raised clearly calls for the Cross. Note also that He speaks His resurrection in the past tense (cf prophetic aorist or proleptic aorist), because He is certain it will occur. He has previously predicted His resurrection in Mt 16:21+ "From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day." David Turner comments that "The resurrection of Jesus has already been stressed (Matt. 12:40+; Matthew 16:21+; Matthew 17:23+; Matthew 20:19+; Matthew 27:63–64+; Matthew 28:6+), and it will be the turning point that brings the straying disciples back into the fold." (See Matthew Baker Exegetical Commentary) I will go ahead (proago) of you to Galilee (see map above) - Then Jesus gives them a prophetic promise. Implicit in this promise is the truth that they will not die in the tumultuous times soon to come (or He could not have indicated that they could go to Galilee). Galilee was the home turf for all eleven, so He is going to meet them where He had first called them to follow Him and will give them their "marching orders." (Mt 28:18-20+) Notice the picture of Jesus going ahead continues the shepherd metaphor, fore a shepherd went before his flock (cf Jn 10:4+). Matthew records the divine rendezvous.... But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. (THIS MOUNTAIN IS NOT RECORDED IN SCRIPTURE) 17 When they saw Him, they worshiped Him; but some were doubtful. 18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples (matheteuo in the aorist imperative) of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (Matt. 28:16-20+) Spurgeon - Even those leaders of the flock that had been first chosen by Christ, and had been most with him, would stumble and fall away from him on that dread night, but the Shepherd would not lose them, there would be a reunion between him and his sheep: " After I am risen again, I will go before you into Galilee." Once again he would resume, for a little while, the character of their Shepherd-King, and with them he would revisit some of their old haunts in Galilee, before he ascended to his heavenly home. " I will go before you," suggests the idea of the food Shepherd leading his flock after the Eastern manner. Happy are his sheep in having such a Leader, and blessed are they in following him wherever he goes. Raised (1453) egeiro means to rise (stand up) from a sitting or lying position (Mt 8:26+, Matthew 9:5+), to awaken from sleep (Mt 8:25+), figuratively to "awaken" from death (rise up). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used in Romans 4:24+, egeiro describes the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). To raise up to a position as was David in Acts 13:22+ (referring to his "promotion" to king). EGEIRO IN MATTHEW Matt. 1:24+; Matt. 2:13+; Matt. 2:14+; Matt. 2:20+; Matt. 2:21+; Matt. 3:9+; Matt. 8:15+; Matt. 8:25+; Matt. 8:26+; Matt. 9:5+; Matt. 9:6+; Matt. 9:7+; Matt. 9:19+; Matt. 9:25+; Matt. 10:8+; Matt. 11:5+; Matt. 11:11+; Matt. 12:11+; Matt. 12:42+; Matt. 14:2+; Matt. 16:21+; Matt. 17:9+; Matt. 17:23+; Matt. 20:19+; Matt. 24:7+; Matt. 24:11+; Matt. 24:24+; Matt. 25:7+; Matt. 26:32+; Matt. 26:46+; Matt. 27:52+; Matt. 27:63+; Matt. 27:64+; Matt. 28:6+; Matt. 28:7+ Go ahead (4254) proago from pro = before + ago = go) means to go before. Transitively (BDAG = to take or lead from one position to another by taking charge) = to lead forward, lead or bring out (Ac 12:6+; Acts 16:30+; Acts 17:5+; Acts 25:26+) Intransitively (BDAG = to move ahead or in front of) = to go before, lead the way, precede either (a) in space Mt 2:9+; Mk 11:9+; walk ahead of Mk 10:32+ or (b) in time go or come before (Mt 14:22+; Mk 6:45+; Mark 14:28+; 1 Ti 1:18+; 1 Timothy 5:24+; Heb 7:18+; get in before Mt 21:31+) Henry Blackaby - Your Lord Precedes You - See Experiencing God Day by Day: 365 Daily Devotional - Page 94 “But after I have been resurrected, I will go ahead of you to Galilee.” God never sends you into a situation alone. He always goes before His children, as He did with the children of Israel when He led them with a cloud by day and a pillar of fire by night. You do not serve as His advance troops in a foreign and hostile situation. He always precedes you in any situation you encounter. God is never caught by surprise by your experience; He has already been there. He is prepared to meet every need because He has gone before you and knows exactly what you will need for your pilgrimage (Deut. 31:8+). Not only does God go before you, but He also stands beside you and behind you, to provide protection and comfort (Ps. 139:7–12). Jesus knew His disciples would be totally bewildered by His crucifixion, so He assured them in advance that no matter what happened, no matter where they went, they could go in confidence that He had already gone before them. Paul, too, experienced this assurance (Acts 18:9+; Acts 23:11+). In the most bewildering circumstances, his Lord was there! If you are going through a difficult or confusing time, know that your Lord has gone before you and He is present with you. He is fully aware of what you are facing, and He is actively responding to your need. There is nowhere you can go that you will not find Christ waiting for you to join Him. Even when you face death, you can be assured that He has gone before you in triumph. As a child of God, rest in the knowledge that your Savior preceded you, and He will walk with you through each experience of your life. Matthew 26:33 But Peter said to Him, “Even though all may fall away because of You, I will never fall away.” Even though: Mk 14:29+. Lu 22:33+, John 13:36-38+ John 21:15+ I will never fall away: Ps 17:5 Psalm 119:116,117+ Pr 16:18,19 Proverbs 20:6 Proverbs 28:25,26 Jer 17:9 Ro 12:10+ Php 2:3+ 1Pe 5:5,6+ Related Passages: Mark 14:29+ But Peter said to Him, “Even though all may fall away, yet I will not.” Luke 22:33+ And he said to Him, “Lord, with You I am ready to go both to prison and to death!” John 13:36-38+ Simon Peter *said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you shall follow later.” 37 Peter *said to Him, “Lord, why can I not follow You right now? I will lay down my life for You.” 38 Jesus *answered, “Will you lay down your life for Me? Truly, truly, I say to you, a cock shall not crow, until you deny Me three times. "CARNAL SELF-CONFIDENCE" NOT ME LORD! But - Term of contrast. What is the contrast in context? What does Peter skip over in his declaration? Clearly Peter simply pays no heed to Jesus' quotation from Zechariah 13:7+ and his pride comes to the forefront. Peter said to Him, “Even though all may fall away (skandalizo)because of You, I will never fall away (skandalizo) - As one writer says Peter was "drunk with pride." What's the first problem? Peter disregards Jesus' prophetic statement that He would be resurrected. Secondly, he fails to take Jesus' literally. Why do I say that? Because Jesus had not not said "ALL with one exception," but "ALL." In effect Peter does not accept, believe or receive Jesus' word that "ALL" means all. Jesus has never lied to him before, but he refuses to believe that "ALL" would ever include him! Peter was not a good student of the Proverbs, specifically Pr 16:18 which warns "Pride goes before destruction, and a haughty spirit (ANOTHER HEBREW WORD DESCRIBING PRIDE) before stumbling (HEBREW "KISSALON" = LITERALLY TO TRIP ON SOMETHING, IN THIS CASE SPEAKING OF SPIRITUAL COLLAPSE)." Pride will lead to a fall, but pride blinds one to truth. Peter missed the truth of the meaning of "ALL" and the truth of the ancient proverb. Peter's "prophetic" "I will never fall away" would soon prove to be a false "prophecy!" Imagine the thoughts that must have gone through the minds of the other 10 disciples, like "Here he goes again. Open mouth, insert foot!" or something similar! Spurgeon - This was a very presumptuous speech, not only because of the self-confidence it betrayed, but also because it was a flat contradiction of the Master’s declaration. Jesus said, " All you shall be offended because of me this night, " but Peter thought he knew better than Christ, so he answered, "Though all men shall be offended because of you, yet will I never be offended." No doubt these words were spoken from his heart; but " the heart is deceitful above all things, and desperately wicked." Peter must have been amazed, the next morning, as he discovered the deceitfulness and wickedness of his own heart, as manifested in his triple denial of his Lord. He who thinks himself so much stronger than his brethren, is the very man who will prove to be weaker than many of them, as did Peter, not many hours after his boast was uttered......No doubt Peter said this from his heart, but "the heart is deceitful above all things." Peter may have thought that he was stronger than his brethren, yet he was the very one who proved to be the weakest of the whole apostolic band. "Though all men shall be offended because of you, yet will I never be offended." Brian Bell - Peter did not know how weak he was. (Pete leaning in, whispering to Jesus)“I wouldn’t be surprised at the rest of these guys, but I’d never do that.” Had he forgotten the traps that life can lay for even the best of men? Had he forgotten that the best can slip? Had he forgotten his own human weakness? Had he forgotten the traps that life can throw at us? Had he forgotten the strength of the devil’s temptations? Peter seemed to have a problem with applying Jesus’ commands to himself. Do you ever have a problem w/personal application? Ever run away from a situation because of your Christianity? Ever deny Jesus by not standing up for right & wrong...before friends, in conversations? *But don’t miss the integrity of Peter, having Mark write down his embarrassing words :) Hymns Related to Mt 26:33+ Hosanna to the Son of God Lord, Is It I? (Green) To Keep the Lamp Alive C H Spurgeon - Matt. 26:33+. Faith's Checkbook “WHY,” cries one, “this is no promise of God.” Just so, but it was a promise of man, and therefore it came to nothing. Peter thought that he was saying what he should assuredly carry out; but a promise which has no better foundation than a human resolve will fall to the ground. No sooner did temptations arise than Peter denied his Master, and used oaths to confirm his denial. What is man’s word? An earthen pot broken with a stroke. What is your own resolve? A blossom, which, with God’s care, may come to fruit, but which, left to itself, will fall to the ground with the first wind that moves the bough. On man’s word hang only what it will bear. On thine own resolve depend not at all. On the promise of thy God hang time and eternity, this world and the next, thine all and the all of all thy beloved ones. This volume is a cheque book for believers, and this page is meant as a warning as to what bank they draw upon, and whose signature they accept. Rely upon Jesus without limit. Trust not thyself, nor any born of woman, beyond due bounds; but trust thou only and wholly in the Lord. Matthew 26:34 Jesus said to him, “Truly I say to you that this very night, before a rooster crows, you will deny Me three times.” you will deny Me: Mk 14:30,31+ Lu 22:34+ John 13:38+ Related Passages: Mark 14:30-31+ And Jesus *said to him, “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” 31 But Peter kept saying insistently, “Even if I have to die with You, I will not deny You!” And they all were saying the same thing also. Luke 22:34+ And He said, “I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me.” John 13:38+ Jesus *answered, “Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times. JESUS PITHY PETRINE PROPHECY This prophecy is deemed so important by the Spirit, that it is found in all 4 Gospel accounts. There is some variation in these accounts which has led to a number of attempts to reconcile them. Norman Geisler has a simple summary of the differences including a table. See also Gleason Archer's discussion of how Peter’s denial can be reconciled. Jesus (Iesous) said to him, “Truly (amen) I say to you - Jesus beginning His prophecy with these words surely would have struck deeply into Peter's heart. He knew that when His Lord said "Truly" (amen) this meant Jesus was speaking with authority and assurance that what followed would come to pass (See list of 76 uses of this exact phrase in the Gospels). And yet as we will see in Peter's reply, he sill fails to believe His Lord's clear word! That this very night - Note the time phrase which recalls Jesus earlier warning prophecy in Mt 26:31+ "You will all fall away because of Me this night." Before a rooster crows - This is the second timing phrase. First this night and second "before a rooster crows." See discussion of how many times the rooster was to crow.
Mateus 26
Spurgeon - Here again Peter contradicts his Master straight to his face. It was a pity that he should have boasted once after his Lord’s plain prophecy that all the disciples would that night be offended; but it was shameful that Peter should repeat his self-confident declaration in the teeth of Christ’s express prediction concerning him. He was not alone in his utterance, for likewise also said all the disciples. They all felt that under no circumstances could they deny their Lord. We have no record of the denial of Christ by the other ten apostles, although they all forsook him and fled, and thus practically disowned him. Remembering all that they had seen and heard of him, and especially bearing in mind his most recent discourse, the communion in the upper room, and his wondrous intercessory prayer on their behalf, we are not surprised that they felt themselves bound to him forever. But, alas, notwithstanding their protests, the King’s prophesy was completely fulfilled, for that night they were all "offended."......They all felt quite sure that, under no circumstances, could they be so base as to forsake their Lord; and if you think of the washing of their feet by their Lord and Master, the wonderful words of Christ to which they had listened, and that solemn communion service in the large upper room, you may not be surprised that they felt themselves bound to Christ forever, —felt that they could never leave him, nor forsake him; yet they all did so. Briah Bell - Instead of humbly praying, Lord, help me! Peter kept on asserting the more vehemently. Peter was not the only 1 with pride & boasting self-confidence…they all said likewise. They were all pathetically unaware of their inner weakness. Do you empathize or fail to empathize w/Peter’s declarations? Let’s remember, I’m not ok & you’re not ok, but Jesus can fix us both. Peter loved Jesus, & even if his loved failed, it rose again. Rod Mattoon - The Dictionary of Nautical Literacy records a true story that illustrates the destructiveness of overconfidence and pride. During a 1923 training exercise, a naval destroyer called the USS Delphy led a flotilla of seven vessels down the California coast. The USS Delphy was captained by Lieutenant Commander Donald T. Hunter, an experienced navigator and instructor at the Naval Academy. Without warning, about halfway on their training mission, a thick blanket of fog descended on the ships like a thick white veil. Hunter said it looked like pea soup and it prevented him from getting an accurate evaluation of his location. Contrary to Hunter's calculations, the lead ship was headed right into Devil's Jaw, which was a series of rocky outcroppings that were a scant two miles off the California coast near Santa Barbara. The dangerous area didn't stop Hunter from plowing ahead. This was not surprising, for Hunter was known for his self-confident decisiveness and what others called his "magic infallibility" to guide his ship. Traveling at 20 knots (23 mph), suddenly the USS Delphy smashed broadside into the rocky Point Arguello shoreline. The force of the massive collision of welded steel and jagged rock split the hull of the USS Delphy in half. One by one, the other destroyers followed the Delphy's lead and smashed into the rocks. Twenty-three naval men died. The accident resulted in the loss of all seven ships. It still stands as one of the worst peacetime naval disasters in history. Why? Pride goes before destruction and a haughty spirit before the fall. Our pride leads to a forecast for failure. Rod Mattoon - Overconfidence says..... * I don't need to pray about it. (If Joshua had prayed, he would have realized there was a problem in the camp.) * I don't need to read the Bible each day or study God's Word. * I don't need God's help. * I don't need godly counsel. * I'll do it my way. I don't need anyone's help or advice. * I don't need my husband, my wife, or my parents. * I don't need to give 100% or do my best. I'll just get by! Matthew 26:36 Then Jesus *came with them to a place called Gethsemane, and *said to His disciples, “Sit here while I go over there and pray.” a place called Gethsemane: Mk 14:32-35+ Lu 22:39-46+ Joh 18:1-11+ while I go over there: Mt 26:39,42+ Ps 22:1,2 Psalm 69:1-3,13-15 Heb 5:7+ Related Passages: Mark 14:32-35+ They *came to a place named Gethsemane; and He *said to His disciples, “Sit here until I have prayed.” Luke 21:37+ Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet. Luke 22:39+ And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. Garden of Gethsemane PRAYER IN THE GARDEN OF GETHSEMANE I think Daniel Akin is "spot on" when he says "These verses constitute sacred, holy ground. We will never know the depths of agony and pain our Savior endured that night alone for love of sinners like us." And that thought makes grace even that much more amazing! Then (tote) marks an advance in the narrative. Jesus has spoken His prophetic words to Peter and will add no more even after all 11 deny that they would fall away. Jesus (Iesous) *came (erchomai) with them to a place called Gethsemane, and *said to His disciples (mathetes) - Gethsemane (only other mention is Mk 14:32+) is a combination of two Hebrew words—gath, which refers to a press, and shemen, which is the word for olive oil. When Jesus went with His disciples to Gethsemane, He was literally going to the olive oil press, an appropriate name for His agonizing prayers as Jesus was about to experience the ultimate pressing through indescribable suffering as He was tried, beaten, and crucified. Even as the oil press would bring forth the most valuable oil, the pressing of Jesus would bring forth the precious oil of forgiveness He obtained for us on the Cross. From Jn 18:1+ it is evident that it was across the Kidron, and from Lk 22:39+, that it was on the Mount of Olives. What began in a garden (Eden) bringing disaster on mankind would now begin to be brought to deliverance in the garden called Gethsemane. THOUGHT - As noted above Gethsemane means “oil press,” and indeed His blood was pressed out (Lk 22:44+) as He strove against the temptation to avoid the cross. He resisted that temptation and put all His trust in the Father. Are you resisting temptation in prayer to the point that it causes your sweat to become like drops of blood? Hebrew 12:4 says "You have not yet resisted to the point of shedding blood in your striving against sin." Likely we will never sweat drops of blood like He did, but Jesus does command us to resist declaring "Keep watching (present imperative see our need to depend on the Holy Spirit to obey) and praying (present imperative see our need to depend on the Holy Spirit to obey) that you may not enter into temptation; the spirit is willing, but the flesh is weak.” (Mt 26:41+) Note our part (watching, praying) and God's part (His Spirit energizing and enabling us to watch and pray). Don't try to resist relying solely on self! J R Miller adds "Gethsemane means oil press. It was the place where oil was crushed out of the olives. Olive oil was very valuable. It was used chiefly for food and for lighting. The sufferings of Christ have yielded the highest blessings to the world—food for men's souls, and light to shine in darkness." Sit (aorist imperative) here while I go over (aperchomai) there and pray (proseuchomai) - is a command in the aorist imperative calling for immediate attention/obedience! He is commanding 8 of the disciples to sit for in the next passage takes three with Him as He goes to pray to His Father in His darkest of hours. Spurgeon - Company yields solace to a heavy heart; the disciples could not bear any part of our Lord’s griefs, but they might have watched with him. THOUGHT - "See yonder another King’s garden, which the King waters with his bloody sweat—Gethsemane, whose bitter herbs are sweeter far to renewed souls than even Eden’s luscious fruits. There the mischief of the serpent in the first garden was undone: there the curse was lifted from earth, and borne by the woman’s promised seed. My soul, bethink thee much of the agony and the passion; resort to the garden of the olive-press, and view thy great Redeemer rescuing thee from thy lost estate. This is the garden of gardens indeed, wherein the soul may see the guilt of sin and the power of love, two sights which surpass all others. " (Spurgeon from Morning and Evening on Nehemiah 3:15) Briah Bell - History started in a Garden (Eden). History will end 1 day in a Garden (Heaven's Main St).In between we find Jesus in this Garden, the Garden of Gethsemane. In the 1st Garden, we have the 1st Adam & it became a Garden of disobedience & sin. In Gethsemane we have the last Adam & it became a Garden of obedience/submission. Here is a passage we almost fear to read, for it seems to intrude into the private agony of Jesus. Weird, the 10 are asked to stay back, but you & I, WE are invited in. Jesus’ prayers reveal the conflict in His holy soul as He faced bearing the sins of the world on the cross. William Barclay on the Garden of Gethsemane - The space within Jerusalem was so limited that there was no room for gardens. Many well-to-do people, therefore, had private gardens out on the Mount of Olives. Some wealthy friend had given Jesus the privilege of using such a garden, and it was there that Jesus went to fight his lonely battle. Mattoon on the Kidron Valley - The waters of the Kidron were also darkened by blood. During the Passover, as many as 21/2 million Jews were in Jerusalem. This would mean that over 250,000 lambs would be slain in the Temple in one week. The blood of those lambs was poured on the altar as a crimson offering to God. From the altar, there was a channel which led down to the Brook Kidron. The blood from the altar drained down this channel into the brook Kidron. When Jesus crossed the brook to go to the Garden of Gethsemane, it would soon be solid red from the blood of the slain Passover lambs. Jesus was about to cross the dark waters of crucifixion and death. The sacrifice He was about to make with His own blood would be vivid in His mind. His sacrifice would also cancel the need for the brook to drain away any further blood of sacrificial lambs for He would be the final sacrifice. For this reason, He cried on the cross, "It is finished!" It is very interesting to note that in the Old Testament, the Brook Kidron was also a place of suffering and anxiety for someone else in Jesus' family. When King David was fleeing from Absalom, he too, had to cross the Kidron. Their situations were very similar. David was betrayed and rejected by his nation and so was Jesus. Jesus was betrayed by Judas. The betrayers of both men ended up being hung. Absalom hung in a tree and Judas hung himself. (Treasures from Luke: Volume Six) Someone Had to Do It TODAY’S READING: Matthew 26:36–46+ Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.” -Matthew 26:39+ Six-year-old Ruby Bridges’ first day at William Frantz Elementary in Louisiana was historic. Ruby’s escorts were armed US marshals. An angry mob of men and women nearby, protesting desegregation, hurled hate-filled insults at the child. Seeing images of this little Black girl facing a White mob, we might wonder why Ruby’s parents allowed their innocent child to walk into those circumstances. Yet, someone had to integrate the school, and Ruby was assigned the task. Attending school was dangerous, no rescue from that would come, and no one else would attend in her place. This was a pivotal moment in her life, and in America. When humanity needed the Savior, Jesus understood His assignment. Though suffering and humiliation of crucifixion loomed, Jesus prayed in the garden of Gethsemane, “My father if it is possible, may this cup be taken from me” (Matthew 26:39+). Despite Jesus’ appeal, the Father did not change the plan or alter the outcome. Ruby followed Jesus’ approach, recalling later in life: “Somehow, it always worked. Kneeling . . . and talking to the Lord made everything okay.” Enduring hate, betrayal, and pain isn’t easy, especially when we have a choice to avoid it. A brave six-year-old and her parents reflect the mindset of Jesus when He conceded, “not as I will, but as you will” (v. 39). That changed the course of humanity. What is a struggle you may need to take to God in prayer? God, help me to handle adverse situations, including those I don’t want to endure. Who Holds The Cup? Shall I not drink the cup which My Father has given Me? —John 18:11+ Today's Scripture : Matthew 26:36-46+ Are you being called to taste some bitter cup of pain or loss? Are you tempted to push it away? You may be wondering, Is God in this situation? If so, recall the dark and distressing experience of Jesus and His example on the night of His betrayal. We must never forget that Jesus was the God-Man, with both divine and human natures. He therefore recoiled from the prospect of agonizing crucifixion and the ordeal of having the world’s sin heaped on His sinless soul. And worst of all, He shuddered at the thought of being abandoned by His Father. So He pleaded, “If it is possible, let this cup pass from Me” (Matt. 26:39+). Yet after that He said in trustful submission, “Shall I not drink the cup which My Father has given Me?” (John 18:11+). He knew that the hand, which would for our redemption hold the cup to His lips, was not the hand of Judas or Caiaphas or Pilate. It was the hand of His loving Father intent on redeeming our lost human race. Death and the curse were in our cup O Christ, ’twas full for Thee! But Thou hast drained the last dark drop— Now blessings there for me. —Anon. We learn the lesson of trust in the school of trial. C H Spurgeon - The garden of the soul Matthew 26:36+ (See full sermon The Garden Of The Soul) Watch inward. Look at Christ. ‘Consider him that endured such contradiction of sinners against himself.’ Watch the Saviour, and watch with the Saviour. Brethren and sisters, I should like to say this to you so emphatically that you would never forget it. Be familiar with the passion of your Lord. Get right up to the cross. Do not be satisfied with that, but get the cross on your shoulders; get yourself bound to the cross in the spirit of the apostle when he said, ‘I am crucified with Christ: nevertheless I live.’ I do not know that I have had sweeter work to do for a long time than when a few weeks ago I was looking over all the hymn-writers and all the poets I knew of for hymns upon the passion of the Lord. I tried to enjoy them as I selected them, and to get into the vein in which the poets were when they sung them. Believe me, there is no fount that yields such sweet water as the fount that springs from Calvary just at the foot of the cross. Here it is that there is a sight to be seen more astounding and more ravishing than ever from the top of Pisgah. Get into the side of Christ; it is a cleft of the rock in which you may hide until the tempest is overpassed. Live in Christ; live near to Christ; and then, let the conflict come, and you will overcome even as he overcame, and rising up from your sweat and from your agony you will go forth to meet even death itself with a calm expression on your brow, saying, ‘My Father, not as I will, but as thou wilt.’ Supported In Suffering My soul is exceedingly sorrowful, even to death. Stay here and watch with Me. — Matthew 26:38+ Today's Scripture : Matthew 26:36-46+ The sequoia trees of California tower as much as 300 feet above the ground. Strangely, these giants have unusually shallow root systems that reach out in all directions to capture the greatest amount of surface moisture. Their intertwining roots also provide support for each other against the storms. That’s why they usually grow in clusters. Seldom will you see a redwood standing alone, because high winds would quickly uproot it. Support is what Jesus wanted from Peter, James, and John in Gethsemane as He faced Calvary (Mt. 26:37-38+). On the cross as the world’s sin-bearer, He would experience His Father’s wrath and abandonment. That was the awful cup He prayed would be taken from Him (v.39). In that dark hour, He looked to His disciples for prayerful alertness and compassion. But oh, how they disappointed Him! The sight of His sleeping disciples must have made the isolation of Gethsemane that much more painful (v.45). Oh, how we need support in times Of heartache and despair— Upheld in prayer by saints of God Who understand and care! —DJD People who suffer need more than sympathy—they need companionship. Why Do You Ask? If we ask anything according to His will, He hears us. — 1 John 5:14+ Today's Scripture : Matthew 26:36-46+ You may have heard the saying, “Our small things are great to God’s love; our great things are small to His power.” How true! There’s nothing in our lives so small that God isn’t concerned about it—no need, no desire, no burden, no emotion. Likewise, no problem or crisis is so big that it baffles God’s wisdom and power. And because He cares for us, we are invited to tell Him about any and all of our concerns (1 Peter 5:7+). Does that mean we can ask God for anything and expect to receive it? For example, does a Christian on a sports team have the right to ask God for victory in a particular game, and then expect God to intervene directly to help his team win? And what if players on the other team are also praying for victory? Faith in our Savior and praying in His name are surely praiseworthy. But let’s be sure that what we’re asking for is something in line with what we know God would want. It is possible to cross the line from trustful dependence to superstitious selfishness. God's will, not mine, I make my goal When I bow to Him in prayer; I know He'll do what He deems best, When I cast on Him my care. —Fitzhugh The keynote of every prayer should be: "Your will be done." Unanswered Prayer O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done. — Matthew 26:42+ Today's Scripture : Matthew 26:36-44+ Have you or a friend been afflicted with an illness for which there is no medical cure? Has God denied your repeated requests for healing? Has His refusal to say yes caused you to question His purpose? An article by Carol Bradley tells us about the wisdom of Craig Satterlee, a seminary professor in Chicago. He has been legally blind since birth, with only 20 percent of normal vision. Does he complain, saying that God has not kept His promise to answer prayer? By no means! He believes wholeheartedly that God has given him something even better. “I am whole,” he testifies, “even though I am legally blind.” If introduced as a believer in the power of prayer, he graciously explains, “I don’t believe in the power of prayer. I believe in the power and presence of God, so I pray.” He adds, “We know that God brings light out of darkness, life out of death, hope out of despair. That’s what Scripture teaches us.” I know not by what methods rare, But this I know—God answers prayer; I leave my prayers with Him alone, Whose will is wiser than my own. —Hickok God's answers are wiser than our prayers. Calvary's Deepest Pain The Lord has laid on Him the iniquity of us all. — Isaiah 53:6+ Today's Scripture : Matthew 26:36-46+ After washing His disciples’ feet and celebrating the Passover with them, Jesus led them into a familiar garden and “began to be sorrowful and deeply distressed” (Matthew 26:37+). Going a bit farther with Peter, James, and John, He said, “My soul is exceedingly sorrowful, even to death. Stay here and watch with Me” (v.38). Then, walking a short distance away, Jesus “fell on His face” before God, saying, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will” (v.39). He did this three times (v.44). How do we account for such a surge of emotional turmoil? Only by understanding the “cup” that Jesus asked His Father to take from Him. He was about to bear “the iniquity of us all” (Isaiah 53:6+). That “cup” was filled with the sins of the whole world. The agony of Gethsemane would culminate on the cross in His heart-wrenching cry: “My God, My God, why have You forsaken Me?” (Matthew 27:46+). Jesus’ physical pain was nothing compared with Calvary’s deepest pain—the awful reality of being abandoned by His Father. God made Jesus “to be sin for us” (2 Corinthians 5:21+), so the Father had to turn away from Him. "Man of Sorrows," what a name For the Son of God who came Ruined sinners to reclaim! Hallelujah! What a Savior! —Bliss Christ braved the shadow of eternal death to bring us the sunshine of eternal life. Streams in the Desert - Matt. 26:36+ IT is a hard thing to be kept in the background at a time of crisis. In the Garden of Gethsemane eight of the eleven disciples were left to do nothing. Jesus went to the front to pray; Peter, James and John went to the middle to watch; the rest sat down in the rear to wait. Methinks that party in the rear must have murmured. They were in the garden, but that was all; they had no share in the cultivation of its flowers. It was a time of crisis, a time of storm and stress; and yet they were not suffered to work. You and I have often felt that experience, that disappointment. There has arisen, mayhap a great opportunity for Christian service. Some are sent to the front; some are sent to the middle. But we are made to lie down in the rear. Perhaps sickness has come; perhaps poverty has come; perhaps obloquy has come; in any case we are hindered and we feel sore. We do not see why we should be excluded from a part in the Christian life. It seems like an unjust thing that, seeing we have been allowed to enter the garden, no path should be assigned to us there. Be still, my soul, it is not as thou deemest! Thou art not excluded from a part of the Christian life. Thinkest thou that the garden of the Lord has only a place for those who walk and for those who stand! Nay, it has a spot consecrated to those who are compelled to sit. There are three voices in a verb—active, passive and neuter. So, too, there are three voices in Christ’s verb “to live.” There are the active, watching souls, who go to the front, and struggle till the breaking of the day. There are the passive, watching souls, who stand in the middle, and report to others the progress of the fight. But there are also the neuter souls—those who can neither fight, nor be spectators of the fight, but have simply to lie down. When that experience comes to thee, remember, thou are not shunted. Remember it is Christ that says, “Sit ye here.” Thy spot in the garden has also been, consecrated. It has a special name. It is not “the place of wrestling,” nor “the place of watching,” but “the place of waiting.” There are lives that come into this world neither to do great work nor to bear great burdens, but simply to be; they are the neuter verbs. They are the flowers of the garden which have had no active mission. They have wreathed no chaplet; they have graced no table; they have escaped the eye of Peter and James and John. But they have gladdened the sight of Jesus. By their mere perfume, by their mere beauty, they have brought Him joy; by the very preservation of their loveliness in the valley they have lifted the Master’s heart. Thou needst not murmur shouldst thou be one of these flowers!—Selected Oswald Chambers - His agony and our fellowship Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, … tarry ye here, and watch with Me. Matthew 26:36, 38+. We can never fathom the agony in Gethsemane, but at least we need not misunderstand it. It is the agony of God and Man in one, face to face with sin. We know nothing about Gethsemane in personal experience. Gethsemane and Calvary stand for something unique; they are the gateway into Life for us. It was not the death on the cross that Jesus feared in Gethsemane; He stated most emphatically that He came on purpose to die. In Gethsemane He feared lest He might not get through as Son of Man. He would get through as Son of God—Satan could not touch Him there; but Satan’s onslaught was that He would get through as an isolated Figure only; and that would mean that He could be no Saviour. Read the record of the agony in the light of the temptation: “Then the devil leaveth Him for a season.” In Gethsemane Satan came back and was again overthrown. Satan’s final onslaught against Our Lord as son of Man is in Gethsemane. The agony in Gethsemane is the agony of the Son of God in fulfilling His destiny as the Saviour of the world. The veil is drawn aside to reveal all it cost Him to make it possible for us to become sons of God. His agony is the basis of the simplicity of our salvation. The Cross of Christ is a triumph for the son of Man. It was not only a sign that Our Lord had triumphed, but that He had triumphed to save the human race. Every human being can get through into the presence of God now because of what the Son of Man went through. Garden of Gethsemane - from Gath = Hebrew = upper trough where grapes were pressed by treading (Neh 13:15) + Shemen = Hebrew word which means "oil". In OT times the presses for making wine were usually cut or hewed out of rock (Isa 5:2+) and were connected by channels to lower rock-cut vats where the juice was allowed to collect and ferment. The juice was squeezed from the grapes by treading over them with the feet (Job 24:11; Amos 9:13+). God's judgment is vividly pictured by the metaphor of the treading of the wine press (Isa 63:2, 3+; Rev 14:19, 20+). Mine eyes have seen the glory of the coming of the Lord; He is trampling out the vintage where the grapes of wrath are stored He hath loosed the fateful lightning of His terrible swift sword; His truth is marching on. Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! His truth is marching on. (Battle Hymn of the Republic - Choir Vocal) (Read story behind Julia Howe's Hymn and all the incredible lyrics) How fitting that the sinless Son of God would be in Gethsemane, and would shortly thereafter bear the sins of mankind and experience the meting out of His Father's wrath against sin, crushing Him even as grapes were crushed… But He was pierced through for our transgressions. He was crushed (Hebrew = daka' = bruised, broken in pieces, smitten) for our iniquities. The chastening for our well-being fell upon Him, and by His scourging (Lxx = molops = bruises, whelps, marks left on one's body by the stripes of a whip, wheals left by the blows from a fist) we are healed. (Isa 53:5+ Read Isa 53:2, 3, 4, 5, 6+)! Thank You, dear Jesus. Peter summarized this event.. He Himself bore (literally bore up - to cause to move from a lower position to a higher position) our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed. For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. (1Pe 2:24, 25+) He Himself bore our sins - During the Napoleonic Wars, men were conscripted into the French army by a lottery system. If your name was drawn, you had to go off to battle. But in the rare case that you could get someone else to take your place, you were exempt. On one occasion the authorities came to a certain man and told him that his name had been drawn. But he refused to go, saying, “I was killed two years ago.” At first they questioned his sanity, but he insisted that this was in fact the case. He claimed that the records would show that he had been conscripted two years previously and that he had been killed in action. “How can that be?” they questioned. “You are alive now.” He explained that when his name came up, a close friend said to him, “You have a large family, but I’m not married and nobody is dependent on me. I’ll take your name and address and go in your place.” The records upheld the man’s claim. The case was referred to Napoleon himself, who decided that the country had no legal claim on that man. He was free because another man had died in his place. Hallelujah! What a Savior —Philip Bliss Man of Sorrows! what a name For the Son of God, who came Ruined sinners to reclaim. Hallelujah! What a Savior! Bearing shame and scoffing rude, In my place condemned He stood; Sealed my pardon with His blood. Hallelujah! What a Savior! Guilty, vile, and helpless we; Spotless Lamb of God was He; “Full atonement!” can it be? Hallelujah! What a Savior! Lifted up was He to die; “It is finished!” was His cry; Now in Heav’n exalted high. Hallelujah! What a Savior! When He comes, our glorious King, All His ransomed home to bring, Then anew His song we’ll sing: Hallelujah! What a Savior! Pray (4336) proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving.
Mateus 26
Spurgeon - He wished to have them near, but not too near: his woes were not to be seen of mortal man. The Man of Sorrows now began to enter the great deeps of woe. Deeply grieved (very sad) (4036) (perilupos from peri = about, surround + lupe = sorrow, cf lupeo) means surrounded with grief and thus very sad, exceedingly sorrowful, deeply distressed/grieved, or characterized by affliction beyond measure. Henry Blackaby - A Soul Distressed Who can know the depth and intensity of the heart of God? No one could measure His sorrow over an unrepentant sinner or His joy over a spiritual rebel who relinquishes everything to Him. We can begin to understand what is on the heart of God only when He shares His heart with us (Amos 3:7). Are you aware of the fervent emotions in the soul of your Lord, as He carries the weight of the world? The disciples were unaware of the deep anguish in the heart of Jesus. Yet, He willingly shared His heart with them. The disciples often seemed disoriented to what Jesus was feeling. When He took delight in young children, His disciples attempted to chase them away (Luke 18:15–16+). When Jesus had compassion for a woman living in sin, they acted confused (John 4:27+). While Jesus wept at the hopelessness of those facing death, His closest friends grieved as if Jesus had no power to raise the dead (John 11:1–44+). You can choose to be alert to the heart of God. As you seek to understand what God is feeling, He may share with you the intensity of His heart. When you are around other people, God may sensitize you to the love He feels for them. When you see others suffering, you may feel the compassion Jesus feels. When sinners return to God in repentance, you may share the Father's joy. You will react to evil the way Jesus reacts. If you will remain alert in prayer, Jesus will share His heart with you. COMPANIONSHIP "My soul is exceedingly sorrowful, even to death. Stay here and watch with Me" (Matthew 26:38+). Suffering comes to all of us, and no one can suffer for us. Even so, loved ones and friends can support us in many ways in those difficult times by their prayers and understanding. But when we are too proud to admit our need to others, we are in great danger. The Sequoia trees of California tower as high as 300 feet above the ground, yet these giants have unusually shallow root systems, which reach out in all directions to capture the greatest amount of surface moisture. Seldom do redwoods stand alone, because high winds would quickly uproot them. They grow in clusters, their intertwining roots providing support for one another against the storms. Support is what Jesus wanted from Peter, James, and John in Gethsemane as He faced Calvary. On the cross as the world's sin-bearer He would experience the Father's wrath and abandonment. That was the awful cup He prayed would be taken from Him. In that dark hour, He looked to His disciples for prayerful alertness and compassion. But they disappointed Him. The sight of His sleeping disciples must have made the isolation of Gethsemane even more painful. If Jesus looked to human support in His crisis hour, how much more do Christians need one another when they suffer. We must be willing to ask someone to pray for us and with us. And we must be alert for opportunities to lend our support to others who are suffering. —D.J.D. Those who suffer need more than sympathy, they need companionship. Matthew 26:39 And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” KJV Matthew 26:39+ And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. He went a little beyond them, and fell on His face Ge 17:3+ Nu 14:5+ Numbers 16:22+ 1Ch 21:16+ Eze 1:28+ Lu 17:16+ Ac 10:25+ Rev 19:10+ and prayed: Mk 14:35-36+ Lu 22:41-42+ Heb 5:7+ My Father,: Mt 26:42+ Joh 11:41+ John 12:27+ if it is possible: Mt 24:24+ Mk 13:22+ let this cup pass: Mt 20:22+ Joh 18:11+ yet not as I will: 2Sa 15:26+ Joh 5:30+ John 6:38+ John 12:28+ John 14:31+ Ro 15:1-3+ Php 2:8+ Related Passages: Mark 14:35-36+ And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. 36 And He was saying, “Abba! Father! All things are possible for You (All things are possible for You - is found only in Mark's account); remove this cup from Me; yet not what I will, but what You will.” Luke 22:41-42+ And He withdrew from them about a stone’s throw, and He knelt down and began to pray, 42 saying, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.” Christ in Gethsemane Heinrich Hofmann, 1886 (But see Note Below) JESUS WITHDREW A STONE'S THROW And He went a little beyond them - Luke 22:41+ adds that "He withdrew from them about a stone’s throw, and He knelt down and began to pray." Consider the fact that even though it was dark, it is likely they would have been able to witness the agonizing prayers of Jesus, first falling on His knees (Lk 22:41+ says first "He knelt down') and then here in Mt 26:39+ His entire body fell prostrate and He offered "up both prayers and supplications with loud crying (krauge = cry out with a loud voice) and tears to the One able to save Him from death" (Heb 5:7+). What is amazing is not only could they likely see Jesus in agony, they could hear Him crying loudly and despite this they still fell asleep! Hiebert agrees that "Hebrews 5:7+ records that His words of prayer were uttered with “strong crying and tears,” hence were entirely audible to the three....In facing His struggle, He separated Himself from the three, knowing He must tread the winepress alone (Isa. 63:3+)." (An Expositional Commentary) Jon Courson "That’s Jesus—always going a little further. He didn’t stop at Gethsemane. He went all the way to Calvary for you and for me." And fell (pipto) on His face (prosopon) and prayed (proseuchomai), saying - He was on his face, not on his knees! Jesus went as low physically as He could go, on His face! This is an amazing scene, which is absolutely holy ground and therefore difficult to even comment upon! Notice the famous painting above is not accurate which makes the point that you never want to obtain your theology from Biblical art, even famous paintings! Note the difference in the Synoptic Gospels for Luke mentions only one prayer session, Mark has two and implies a third while Matthew explicitly indicates three prayer sessions. And Jesus prayed the same prayer three times, a Jewish way of showing intensity. THOUGHT - Jesus' very act of praying once again demonstrates His full humanity and gives us a perfect example to imitate when we find ourselves in a "Gethsemane- like" moment. My Father (pater) - Jesus always addressed God as Father (but only as My Father here) except in Mt 27:46+ emphasizing the intimacy between Father and Son. Mark 14:36+ has “Abba! Father!" this Aramaic word speaking of endearment much like our term "Daddy." if it is possible, let this cup (poterion) pass (parerchomai) from Me - The cup of course refers to His suffering and death on the Cross when God's full wrath would be poured out on the sinless sacrificial Lamb of God (cf Jn 1:29+)! Jesus had alluded to this cup in Matthew 20:22+ when James and John ask to sit on His right and left and Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” Jesus is asking His Father if it is possible to avoid the cross in His plan of redemption. Mark it down that Jesus’ request was not a sign of weakness! See related OT Scriptures on cup - Ps 75:8; Isa 51:17, 22; Jer 51:7 Brian Bell on the "contents" of the cup - A cup of Sin – a cup brimming full of jealousy, hatred, & covetousness…which He must drink. A cup of Wrath – as sin-bearer, He became the object of the Father’s holy wrath against sin. Salvation isn’t addition or subtraction, its substitution. A cup of Curse - Gal.3:13 Christ has redeemed us from the curse of the law. Jesus would drink the entire chalice of: Man’s sin & God’s wrath & the Law’s curse. He drank it all. Jon Courson on if it is possible - “Is there any other way people can be saved, Father? Can they join a church? Can they give canned goods at Christmas time? Can they treat their pets nice?” People think that if they’re just a “good person” or a “nice guy” they’ll be saved. In reality, it took nothing less than the death of Jesus Christ to save anyone from any one sin. (See Jon Courson) John MacArthur on if it is possible - Jesus was here asking if avoiding the cross were possible within the Father’s redemptive plan and purpose. The agony of becoming sin was becoming unendurable for the sinless Son of God, and He wondered aloud before His Father if there could be another way to deliver men from sin. (See Matthew Commentary) A man’s will should be an echo, not a voice; the echo of God, not the voice of self. -- Alexander Maclaren Yet (ESV = nevertheless) not as I will (thelo), but as You will - Praise God for this great term of contrast "Yet!" Jesus expresses complete submission to His Father, willingly “becoming obedient to the point of death, even death on a cross” (Phil. 2:8+). Jesus sought not His will but His Father's will and He did it because He loved His Father and He loved sinners like you and me! Amazing, unspeakable grace indeed!
Mateus 26
Spurgeon - Blessed prayer! Its sweet resignation to the Father’s will should be an example to every tried child of God. NET NOTE - This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; Psalm 75:8–9; Isa 51:17, 19, 22 for this figure. Henry
Mateus 26
Spurgeon - Morning and Evening —Matthew 26:39+ There are several instructive features in our Saviour’s prayer in his hour of trial. It was lonely prayer. He withdrew even from his three favoured disciples. Believer, be much in solitary prayer, especially in times of trial. Family prayer, social prayer, prayer in the Church, will not suffice, these are very precious, but the best beaten spice will smoke in your censer in your private devotions, where no ear hears but God’s. It was humble prayer. Luke says he knelt, but another evangelist says he “fell on his face.” Where, then, must be THY place, thou humble servant of the great Master? What dust and ashes should cover thy head! Humility gives us good foot-hold in prayer. There is no hope of prevalence with God unless we abase ourselves that he may exalt us in due time. It was filial prayer. “Abba, Father.” You will find it a stronghold in the day of trial to plead your adoption. You have no rights as a subject, you have forfeited them by your treason; but nothing can forfeit a child’s right to a father’s protection. Be not afraid to say, “My Father, hear my cry.” Observe that it was persevering prayer. He prayed three times. Cease not until you prevail. Be as the importunate widow, whose continual coming earned what her first supplication could not win. Continue in prayer, and watch in the same with thanksgiving. Lastly, it was the prayer of resignation. “Nevertheless, not as I will, but as thou wilt.” Yield, and God yields. Let it be as God wills, and God will determine for the best. Be thou content to leave thy prayer in his hands, who knows when to give, and how to give, and what to give, and what to withhold. So pleading, earnestly, importunately, yet with humility and resignation, thou shalt surely prevail. J B Lightfoot (from sermon “The Triumph of Failure,”) - Judged by any human standard, the life of Christ had proved a misadventure and a mistake. Amid the Hosannas of an admiring throng, he entered the Holy City, the acknowledged King of Israel. Then came the end. The populace turned against him. His own disciples deserted him. He was left alone—amidst the insults of the judgment hall, in the agonies of the Cross. Could any failure be more complete? Failure is inevitable. Success is not the rule of human life. It is the rare exception. The path of life is strewn with the corpses of magnificent projects and brilliant hopes crushed and trampled under foot. If failure is inevitable, how can we turn it to account? What are its special uses? Failure is a discipline. As a test of strength and as a test of faith alike it is without a rival. [Have you] felt enthusiasm burning in your heart? You tried and failed, and your faith deserted you. You felt that you were left alone; you did not feel that the Father was with you. You appropriated the one-half of Christ’s experience, the sense of failure; you did not appropriate the other and the essential half, the persistence of faith. There was in you then, there is in you now, if you will only believe it, a power that can defy failure, a power that must be victorious, because it is a power of God and not of your own. The life of Christ was the most stunning failure, followed by the most stunning triumph that the world has ever seen. This is the example of all examples. God’s purpose cannot fail. Whatever is honest, whatever is lovely, whatever is pure, whatever is truthful has vitality that no time can obliterate and no antagonism can subdue. Believe this and no failure will be a failure to you. It will only be a triumph deferred. The pains that you have spent in reclaiming that poor outcast are not thrown away, though you see no immediate fruits. The seeds of morality and goodness that you have sown in that wayward child are not lost, though the soil seems hard and barren now. You may not live to see it. Your life may be pronounced a failure. Dare to face this possibility. But your work cannot die. Think of Christ, your Master. Trust God, who is one, and not the world because it is many. “This is the victory that has overcome the world, even our faith” (1 John 5:4+). David Jeremiah - PRAYER (See Your Daily Journey with God: 365 Daily Devotions - Page 165) He went a little farther and fell on His face, and prayed, saying, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” Mt 26:39+ You have probably heard the phrases “There are no atheists in foxholes” and “There are no atheists in the trenches.” We don’t know who said them first, but sources date the idea back as far as World War I. While there is no agreement about the origin of these sayings, there is no disagreement about their meaning. Crying out to God for protection in times of heated battle is nothing to be ashamed of. Jesus Christ Himself, on the night of His arrest and trial for blasphemy, fell on His face before God and prayed that God might spare Him from the pain He knew was coming. But He ended His prayer with these all-important words: “Not as I will, but as You will.” We know what God’s will for Jesus was —it was for Him to die for the sins of the world. When we need to hear from God about our own future —when Scripture does not speak directly to our situation —the first thing we should do is pray. God has promised to hear us when we pray according to His will, and to answer (1 John 5:14-15+). When we pray for God’s will to be done, we can be assured it will be, as we rise submissively from our knees. The spirit of prayer is the fruit and token of the Spirit of adoption. JOHN NEWTON QUESTION - Why did Jesus ask God to “let this cup pass from me”? ANSWER - The gospels contain an account of the time the disciples and Jesus spent in the Garden of Gethsemane, just before Jesus was arrested. In the garden Jesus prayed to his Father three times, saying, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will”—the KJV says, “Let this cup pass from me” (Matthew 26:39+). A little later, Jesus prays, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done” (Matthew 26:42+). These prayers reveal Jesus’ mindset just before the crucifixion and His total submission to the will of God. The “cup” to which Jesus refers is the suffering He was about to endure. It’s as if Jesus were being handed a cup full of bitterness with the expectation that He drink all of it. Jesus had used the same metaphor in Matthew 20:22+ when prophesying of the future suffering of James and John. When Jesus petitions the Father, “Let this cup pass from me,” He expresses the natural human desire to avoid pain and suffering. Jesus is fully God, but He is also fully human. His human nature, though perfect, still struggled with the need to accept the torture and shame that awaited Him; His flesh recoiled from the cross. In the same context, Jesus says to His disciples, “The spirit is willing, but the flesh is weak” (Mathew 26:41). In praying, “Let this cup pass from me,” Jesus was battling the flesh and its desire for self-preservation and comfort. The struggle was intense: Jesus was “overwhelmed with sorrow to the point of death” (Matthew 26:38+), and Luke the physician observed that Jesus was sweating blood—a sign of extreme anguish (Luke 22:44+). If anything shows that Jesus was indeed fully man, this prayer is it. Jesus knew of what was to come (see Mark 8:31+). The agony He faced was going to be more than physical; it would be spiritual and emotional, as well. Jesus knew that God’s will was to crush Him, to allow Him to be “pierced for our transgressions” and wounded for our healing (Isaiah 53:5–10+). Jesus loves mankind, but His humanity dreaded the pain and sorrow He faced, and it drove Him to ask His Father, “Let this cup pass from me.” Jesus’ prayer to “let this cup pass from me” contains two important qualifications. First, He prays, “If it is possible.” If there was any other way to redeem mankind, Jesus asks to take that other way. The events following His prayer show that there was no other way; Jesus Christ is the only possible sacrifice to redeem the world (John 1:29+; Acts 4:12+; Hebrews 10:14+; Revelation 5:9+). Second, Jesus prays, “Yet not as I will, but as you will.” Jesus was committed to the will of God, body, mind, and soul. The prayer of the righteous is always dependent on the will of God (see Matthew 6:10+). In Gethsemane, Jesus conquered the flesh and kept it in subjection to the spirit. He did this through earnest prayer and intense, willful submission to God’s plan. It is good to know that, when we face trials, Jesus knows what it’s like to want God’s will and yet not to want it; to act out of love yet dread the hurt that often results; to desire righteousness and obedience, even when the flesh is screaming out against it. This conflict is not sinful; it is human. Our Savior was “fully human in every way, in order that he might become a merciful and faithful high priest in service to God” (Hebrews 2:17+). He had come “to seek and to save the lost” (Luke 19:10+), and He accomplished His mission, even though it meant drinking the cup of suffering to the bitter end. QUESTION - Why did Jesus say, “Not my will, but yours be done” (Luke 22:42)? ANSWER - The life of Jesus Christ exemplified obedience. He came to earth to fulfill His heavenly Father’s will no matter how painful the task set before Him. Nonetheless, Jesus spoke honestly with God when faced with His crucifixion: “Father, if you are willing, please take this cup of suffering away from me” (Luke 22:42+, NLT). In His human state, Jesus did not want to endure a torturous death. Yet in the same breath, He prayed, “Not my will, but yours be done” (Luke 22:42+). This scene in Gethsemane records one of the most desperate hours of anguish in the life of Christ (Matthew 26:36–46+; Mark 14:32–42+; Luke 22:40–46+). He told His disciples, “My soul is overwhelmed to the point of death” (Mark 14:34+). Worse than the thought of death, Jesus, in His humanity, must have dreaded the thought of bearing the sins of the world (1 Peter 2:24+). In the garden, the Lord fell to the ground flat on His face and offered God this desperate cry of His soul: “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will” (Matthew 26:39+). Christ’s words and actions here serve as a great comfort to us, His followers. God wants His children to pour out their hearts to Him in sincerity (Psalm 62:8). He is our refuge, our safe haven. Like Jesus, we can reveal the deepest longings in our hearts to our loving heavenly Father. He knows what we are feeling, and we can trust Him to carry the burdens of our souls. Facing the cross, Jesus was able to pray, “Not my will, but yours be done” because He was wholly submitted to His Father’s will. “My food,” He had said, “is to do the will of him who sent me and to finish his work” (John 4:34+). “By myself I can do nothing,” explained Jesus, “for I seek not to please myself but him who sent me” (John 5:30+). Obedience to God’s will was central to Christ’s mission. He told His disciples, “For I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:38+). Hundreds of years before, Scripture foretold Christ’s destiny to come to earth and do God’s will (Hebrews 10:5–7+; cf. Psalm 40:6–8). For Christ’s followers, “Not my will, but yours be done” is the definitive prayer that never fails. According to 1 John 5:14–15+, we can pray with confidence “if we ask according to his will.” Praying God’s will guarantees that He hears us and will grant what we ask. In fact, one of the primary purposes of prayer is to allow the will of God to be accomplished and to bring glory and honor to His name on earth. Jesus taught His disciples to pray, “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:9–10+). Those who pray this way, desiring God’s will above all else, reveal that they are indeed Christ’s disciples (Matthew 7:21+; see also Matthew 12:50+; Mark 3:35+; Luke 8:21+; John 15:10+; Ephesians 6:6+). The apostle Paul encouraged Christians to seek the Holy Spirit’s help to pray in agreement with God’s will: “And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will” (Romans 8:26–27+, NLT). Paul also urged believers to “learn to know God’s will” for their lives because God’s will “is good and pleasing and perfect” (Romans 12:2+NLT). When Jesus said, “Not my will, but yours be done,” He surrendered His own will to God’s, fully convinced that His Father knew what was best. When we pray this way, we yield ourselves to God’s wisdom, trusting Him to work out what’s best for our lives, too (Romans 8:28+). GotQuestions.org Related Resources: What does it mean to pray, “Thy will be done”? If Jesus was God, how could He pray to God? What does it mean that the spirit is willing but the flesh is weak? Why did Jesus sweat blood in the Garden of Gethsemane? What is the passion of Christ? Matthew 26:40 And He *came to the disciples and *found them sleeping, and *said to Peter, “So, you men could not keep watch with Me for one hour? found them sleeping: Mt 26:43+ Mt 25:5+ Song 5:2+ Mk 14:37+ Lu 9:32+ Lk 22:45+ So, you men could not keep watch: Mt 26:35+ Jdg 9:33+ 1Sa 26:15,16+ 1Ki 20:11+ Related Passages: Mark 14:37+ And He *came and *found them sleeping, and *said to Peter, “Simon, are you asleep? Could you not keep watch for one hour? Luke 22:45-46+ When He rose from prayer, He came to the disciples and found them sleeping from sorrow (lupe) , 46 and said to them, “Why are you sleeping? Get up and pray (present imperative) that you may not enter into temptation (PARALLELS Mt 26:41+).” Andrea Mantegna's Agony in the Garden, DISOBEDIENT DISCIPLES SLEEPING NOT WATCHING And He *came (erchomai) to the disciples (mathetes) and *found (heurisko) them sleeping (katheudo), and *said to Peter - Note that although there were 3 sleeping, Jesus singles out Peter! And Mark 14:37+ uses his old name “Simon, are you asleep?" It is perhaps a preview of "coming attractions" as this same Simon who would fall asleep three times would soon deny Jesus three times! Luke 22:45+ describes the fact that they were "sleeping from sorrow (lupe ~ "heartache")." While it must have been around midnight and the disciples would have been sleepy, that is not why they were sleeping. Luke explains they were sleeping because they were downcast at Jesus' repeated predictions that He would soon die. Imagine your best friend, your spouse, etc telling you that they were going to die in the next few hours even though at that moment they were perfectly healthy! The disciples were in deep despair and were depressed. As an aside, one of the clinical signs of depression is excessive sleeping. And not only would Jesus' imminent death make them sorrowful but they were surely sorrowful because Jesus had predicted they would desert Him and they knew His "batting average" for predictions was 100%! Brian Bell quips asking if we know Simon's "sleep number on his "sleep number bed?" Answer "3"! So, you men could not keep watch (gregoreo) with Me for one hour This passage suggests that Jesus prayed for an extended period, which is attested by the fact that He returned three times to find sleeping saints. As their subsequent response to Jesus' arrest will demonstrate, their sleeping instead of praying left their hearts unprepared for the test they would soon face. J C
Mateus 26
Spurgeon - It is said by Luke that they were sleeping FOR SORROW. Their kind Master, knowing this, was ready with an excuse for them, and did not chide them for what looked unkind. Spurgeon - Christ had to tread the winepress alone, yet he showed how complete was his humanity by wishing to have a few choice friends near at hand. Yet even the chosen three failed him in his hour of greatest need.....Admire the tenderness of Jesus in making this apology for his disciples. What he said about them was true: but it is not everybody who would have uttered that gentle truth at such a trying time. Dear friends, make excuses for one another whenever you can; never make them for yourselves, but often make them for others, and especially, when some treat you as you think very untenderly, be the more tender towards them. D L Moody - THE flesh is weak. Is there any one on earth that dares to dispute that statement? Is there anything weaker under the sun than the human flesh? The spirit is willing. Most men would rather do the right thing, and think they will do it. Tell them that they will do certain things inside of twelve months, and they would say, as the king did, “Is thy servant a dog that he should do such a thing? No, never.” But they will do it just the same. “The spirit is willing, but the flesh is weak.” Watching (1127) (gregoreuo from egeiro = to arise, arouse) pictures a sleeping man rousing himself from slumber and so means to refrain from sleep and by default to be awake, alert, and watchful. A secular use of gregoreuo described a person carefully crossing a river while stepping on slippery stones. If they did not pay strict attention to their steps, they would end up in the water (compare "enter into temptation"). In Mt 26:41+ on one level the meaning of gregoreuo is literal, conveying the idea that the disciples were simply to refrain from sleeping. On a deeper level the idea is for the disciples to remain alert, watchful, ready to meet the danger and be quick to perceive and act. Gregoreuo - 22x - alert, 10; awake, 1; keep, 1; keep watch, 4; keep watching, 1; keeping alert, 1; stay on the alert, 1; stays awake, 1; wake, 2 Matt. 24:42+; Matt. 24:43+; Matt. 25:13+; Matt. 26:38+; Matt. 26:40+; Matt. 26:41+; Mk. 13:34+; Mk. 13:35+; Mk. 13:37+; Mk. 14:34+; Mk. 14:37+; Mk. 14:38+; Lk. 12:37+; Acts 20:31+; 1 Co. 16:13+; Col. 4:2+; 1 Thess. 5:6+; 1 Thess. 5:10+; 1 Pet. 5:8+; Rev. 3:2+; Rev. 3:3+; Rev. 16:15+ Note that most of the 22 uses of gregoreuo are in the latter part of Gospels in the context of Jesus' soon to come crucifixion and repeated exhortations to His disciples to be on the alert for His future return. For example, Jesus concluded the parable of the 10 virgins with the warning Temptation (3986) (peirasmos from peirazo = to make trial of, try, tempt, prove in either a good or bad sense) describes first the idea of putting to the test and then refers to the tests that come in order to discover a person’s nature or the quality of some thing. Think of yourself as a tube of "spiritual toothpaste". Pressure brings out what's really on the inside! The context determines whether the intended purpose of the "temptation" is for good or for evil. Weak (sick, helpless) (772)(asthenes from a = without + sthénos = strength, bodily vigor) (Related verb = astheneo-note concentration of asthenes/astheneo in the epistles to the Corinthians - almost 50% of NT uses) is literally without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of these uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, He 7:18-note], etc) and thus powerlessness to produce results. In other words, when used in the moral sense as in Mt 26:41+, asthenes denotes the disciples' (and our) inability and/or feebleness with regard to handling of temptations. Simply put, we cannot do it in our own inherent, intrinsic, natural "strength". ILLUSTRATION - When a bird is sleeping on its perch, it does not fall off. How does it manage to do this? The secret is in the tendons of the bird's legs. God designed the legs that when it is bent at the knee, the claws contract and grip like a steel trap. The claws refuse to let go until the knees are unbent again. The bended knee gives the bird the ability to hold on to his perch so tightly. When we bend our knee in prayer, it enables us to grip on to those things which are valuable.... honesty, holiness, honor, humility, helpfulness, and a heart for God. C H Spurgeon - When is the Christian most liable to sleep? Is it not when his temporal circumstances are prosperous? Have you not found it so? When you had daily troubles to take to the throne of grace, were you not more wakeful than you are now? Easy roads make sleepy travellers. Another dangerous time is when all goes pleasantly in spiritual matters. Christian went not to sleep when lions were in the way, or when he was wading through the river, or when fighting with Apollyon, but when he had climbed half way up the Hill Difficulty, and came to a delightful arbour, he sat down, and forthwith fell asleep, to his great sorrow and loss. The enchanted ground is a place of balmy breezes, laden with fragrant odours and soft influences, all tending to lull pilgrims to sleep. Remember Bunyan’s description: “Then they came to an arbour, warm, and promising much refreshing to the weary pilgrims; for it was finely wrought above head, beautified with greens, and furnished with benches and settles. It had also in it a soft couch, where the weary might lean.” “The arbour was called the Slothful’s Friend, and was made on purpose to allure, if it might be, some of the pilgrims to take up their rest there when weary.” Depend upon it, it is in easy places that men shut their eyes and wander into the dreamy land of forgetfulness. Old Erskine wisely remarked, “I like a roaring devil better than a sleeping devil.” There is no temptation half so dangerous as not being tempted. The distressed soul does not sleep; it is after we enter into peaceful confidence and full assurance that we are in danger of slumbering. The disciples fell asleep after they had seen Jesus transfigured on the mountain top. Take heed, joyous Christian, good frames are near neighbours to temptations: be as happy as you will, only be watchful. My Achilles Heel Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak. — Matthew 26:41+ Today's Scripture : Ephesians 6:10-18+ Nobody is temptation-proof. Even mature Christians have weaknesses in their spiritual armor that make them vulnerable to a wounding attack by the enemy of their souls. Our pride can provide the very opening needed for the sharp thrust of a satanic dart. So can the love of money, a quick temper, a critical tongue, or chronic impatience. What, after all, is temptation? It’s any enticement to think, say, or do something contrary to God’s holy will. It may be a weak impulse or a powerful urge. It’s anything that’s against what God approves or desires for us. The ancient Greeks told a story of a warrior named Achilles. His mother had been warned that he would die of a wound, so she dipped him as an infant in the river Styx. That was supposed to make him invincible. But she held him by one heel which the protective waters didn’t cover. And it was through that heel that he received his fatal wound. Leave no unguarded place, No weakness of the soul; Take every virtue, every grace, And fortify the whole. —Wesley Our greatest weakness may be our failure to ask for God's strength. Kenneth Osbeck - YIELD NOT TO TEMPTATION (Amazing grace : 366 inspiring hymn stories) Words and Music by Horatio R. Palmer, 1834–1907 Watch and pray so that you will not fall into temptation. (Matthew 26:41+) Temptations are common to everyone, even mature Christians. The noblest souls are often the ones most tempted. It seems that Satan assaults Christians in positions of leadership with his strongest weapons. Therefore, we must all be on our constant spiritual guard. Jesus’ 40 day temptation in the wilderness dramatically instructs us how to overcome Satan’s attacks. In each temptation, Jesus answered the devil with Scripture. All of the scriptural quotations Jesus used were from the book of Deuteronomy, an indication of the importance of being well-acquainted with the Old Testament (Deuteronomy 8:3+; Matthew 4:4+). It is impossible to isolate ourselves from all of life’s temptations. The allurements of modern living are ever near. But we are not alone in this struggle. “We have One who has been tempted in every way, just as we are—yet without sin” (Hebrews 4:15+). And “because He Himself suffered when He was tempted, He is able to help those who are being tempted” (Hebrews 2:18+). Regardless of the temptation, our Lord understands what we are facing and stands ready to provide the strength to resist and to emerge victorious. Horatio R. Palmer, author and composer, was an American musician. One day while he was working on a music theory exercise, the idea for this hymn suddenly came to him. He wrote it down as quickly as possible and with few exceptions the hymn has remained as it was written. The hymn has been an excellent teaching song for both young and old in learning how to face the daily temptations of life. Yield not to temptations for yielding is sin; each vict’ry will help you some other to win; fight manfully onward, dark passions subdue; look ever to Jesus—He’ll carry you through. Shun evil companions, bad language disdain; God’s name hold in rev’rence, nor take it in vain; be thoughtful and earnest, kind-hearted and true; look ever to Jesus—He’ll carry you through. To him that o’er-cometh God giveth a crown; thru faith we will conquer tho often cast down; He who is our Savior our strength will renew; look ever to Jesus—He’ll carry you through. Chorus: Ask the Savior to help you, comfort, strengthen and keep you; He is willing to aid you—He will carry you through. My Achilles Heel - Nobody is temptation-proof. Even mature Christians have weaknesses in their spiritual armor that make them vulnerable to a wounding attack by the enemy of their souls. Our pride can provide the very opening needed for the sharp thrust of a satanic dart. So can the love of money, a quick temper, a critical tongue, or chronic impatience. What, after all, is temptation? It’s any enticement to think, say, or do something contrary to God’s holy will. It may be a weak impulse or a powerful urge. It’s anything that’s against what God approves or desires for us. The ancient Greeks told a story of a warrior named Achilles. His mother had been warned that he would die of a wound, so she dipped him as an infant in the river Styx. That was supposed to make him invincible. But she held him by one heel which the protective waters didn’t cover. And it was through that heel that he received his fatal wound. Leave no unguarded place, No weakness of the soul; Take every virtue, every grace, And fortify the whole. —Wesley Our greatest weakness may be our failure to ask for God's strength. Hymns Related to Mt 26:41+ Alas, What Hourly Dangers Rise! Christian! Seek Not Yet Repose Jesus, My Master, and My Lord Rise, My Soul, to Watch and Pray Time to Watch, a Time to Pray, A Watch and Pray (Noyes) Yield Not to Temptation QUESTION - What does it mean to watch and pray? ANSWER - Jesus used the phrase watch and pray on a couple of different occasions. Once was the night before the crucifixion. Jesus took His disciples with Him to the Garden of Gethsemane, where He prayed that “this cup be taken from me” (Matthew 26:39+). After the prayer, He found His disciples sleeping. He was grieved that they could not even pray with Him for an hour and warned them to “watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak” (Matthew 26:41+). Another occurrence of the phrase watch and pray is found earlier in Jesus’ ministry when He prophesied about the end times. Luke chapter 21 details many of those events, and Jesus warns that they would happen suddenly: “Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap” (Luke 21:34+). He then says, “Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man” (verse 36). “Watch and pray.” The word translated “watch” means “to have the alertness of a guard at night.” A night watchman must be even more vigilant than a daytime guard. In the daytime, danger can often be spotted from a distance. But in the night everything is different. A night watchman must use senses other than sight to detect danger. He is often alone in the darkness and without the defenses he would otherwise employ. There may be no indications of enemy attack until it happens, so he must be hyper-vigilant, suspecting it at any moment. That is the type of watching Jesus spoke about. Jesus warned us that we are too easily distracted by the physical and will be caught unaware if we do not continually discipline ourselves. In the Garden of Gethsemane, sleepiness overcame the disciples. Their physical need overpowered their desire to obey Him. He was grieved when He saw this, knowing what was ahead for them. If they did not remain spiritually vigilant, in tune with Him (John 15:5+) and ready to deny the flesh, they would be overcome by the evil one (1 Peter 5:8+). Jesus’ disciples today must also watch and pray. We are easily distracted by this world, our fleshly needs and desires, and the schemes of the enemy (2 Corinthians 2:11+). When we take our eyes from Jesus and His soon return, our values begin to shift, our attention wanders, and soon we are living like the world and bearing little fruit for God’s kingdom (1 Timothy 6:18–19+). He warned us that we must be ready at any moment to stand before Him and give an account of our lives (Romans 14:12+; 1 Peter 4:5+; Matthew 12:36+). “Watch and pray.” We can only remain faithful when we are devoted to prayer. In prayer, we continually allow God to forgive us, cleanse us, teach us, and strengthen us to obey Him (John 14:14+). In order to keep watch, we must pray for endurance and freedom from distractions (Hebrews 12:2+; Luke 18:1+; Ephesians 6:18+). We must pray without ceasing (1 Thessalonians 5:17+). When we live with the eager expectation of the Lord’s return and expect persecution until then (2 Timothy 3:12+; Matthew 24:9+; 1 Peter 4:12+), we are more likely to keep our lives pure and our hearts ready to meet Him. QUESTION - What does it mean that the spirit is willing but the flesh is weak? ANSWER - Just before His arrest, Jesus was in the Garden of Gethsemane, and He said to His disciples, “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak” (Matthew 26:41+). The command came after Jesus had been praying to the Father and had found the disciples sleeping instead of praying (verses 38–40). He had admonished them to stay awake and pray with Him, but “their eyes were heavy” (verse 43), and they kept falling asleep. They slept right up until the time the armed mob came to take Jesus away (verses 45–47). Because “the spirit is willing but the flesh is weak,” the disciples were caught unawares in Gethsemane. The word for “spirit” in this passage is the Greek word pneuma, which in this context refers to the soul of man or the mind. The word for “flesh” refers to the human body and nature, with its moral and physical frailties. When Jesus first found the disciples sleeping, He said to Peter, “Couldn’t you men keep watch with me for one hour?” (Matthew 26:40+), and then afterward told them all to watch and pray in order to avoid temptation. The disciples’ spirits were willing to do what was right. In fact, just a few minute earlier, all of them had pledged their lives to Jesus: “Peter declared, ‘Even if I have to die with you, I will never disown you.’ And all the other disciples said the same” (Matthew 26:35+). But, as it turned out, they couldn’t even pray with Jesus for any length of time. Their flesh was weak. They fell asleep because of their physical human weakness. They were tired. By affirming that “the spirit is willing,” Jesus was saying that He knew the disciples wanted to stay awake and pray, but the weakness of the flesh had overpowered the spiritual desire to pray and watch. Jesus was not scolding them but exhorting them to beware of the weakness of the flesh. The Lord Himself was fighting the same struggle against the flesh, but He had overcome it (verse 39). The story of the disciples in Gethsemane rings true for all of us. We can so easily be distracted from prayer, worship, or a kind act by hunger, exhaustion, sexual desire, feeling too cold or too hot, thirst, pain, and even a persistent itch. The flesh shouts loudly when it wants something, and the ruckus it makes can easily drown out the desires of the spirit. Even when the spirit is willing to do whatever God asks, the flesh remains weak. The answer is just as Jesus said: watch and pray. What does it mean to watch and pray? How can that help us succeed against the weaknesses of the flesh? Prayer is straightforward. We know that we can ask God for whatever we need. Jesus made a special point that whatever we ask “in His name” He will do (John 14:13+). The phrase in His name means “according to His will.” Is having the strength to obey, to worship, to do what is right and true according to God’s will? Of course! Jesus will answer the prayer for spiritual strength to overcome the flesh. When we feel the weakness of the flesh about to overpower us, we can always pray. Watchfulness is the other weapon we have against the weakness of the flesh. The apostle Paul said, “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13+). We should watch for the “way out.” Spiritual watchfulness sees the temptation coming and prompts prayer. The fact that the flesh is a natural ally to temptation makes spiritual alertness all the more important. “The prudent see danger and take refuge, but the simple keep going and pay the penalty” (Proverbs 22:3). The spirit of a believer is willing to follow God, but the flesh is weak. The demands, desires, and fears of human nature can pull us way off track. Satan has set up the world to appeal to the weaknesses of the flesh: lust, greed, gluttony, and other sins are directly related to the demands of the body. Is it any wonder that almost every advertisement you see and hear speaks to the fulfillment of the lust of the flesh? Another weakness of the flesh is the fear that we will not be taken care of. But Jesus spoke to this fear too: “I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” (Matthew 6:25–26+). The spirit is willing, but the flesh is weak. All believers know the struggle. But when we watch and pray—when we remain spiritually alert and appeal to God for help—we can find strength in the time of need (see Psalm 46:1 and Hebrews 4:16+). And when we fail, “we have an advocate with the Father—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:1–2+). Related Resource: What is the conflict of flesh vs. spirit? Matthew 26:42 He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” the second: Mt 26:39+ Ps 22:1,2 Ps 69:1-3,17,18 Psalm 88:1,2 Mk 14:39,40+ Heb 4:15+ Hebrews 5:7,8+ Related Passages: Mark 14:39-40+ Again He went away and prayed, saying the same words. 40 And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. JESUS' SECOND PETITION AND SECOND SUBMISSION He went away again a second time and prayed (proseuchomai) , saying, “My Father (pater), if this cannot pass away (parerchomai) unless I drink it, Your will (thelema) be done (aorist imperative) - This is the second of three prayers to His Father (Mt 26:39, 42, 44+) asking for His Father's will to be done. In Mt 26:39+ Jesus said "yet not as I will, but as You will.” Now His request is more complete and includes an aorist imperative. “Thy will be done” is the keynote to which every prayer must be tuned. -- A. J. GORDON. Carson comments that "Not your will but mine” changed Paradise to desert and brought man from Eden to Gethsemane. Now “Not my will but yours” brings anguish to the man who prays it but transforms the desert into the kingdom and brings man from Gethsemane to the gates of glory. (The Expositor's Bible Commentary) Leon Morris on "Not your will but mine” - Godet sees the incident as very important, for it differentiates the sacrifice of the freely consenting Jesus from those of animals with no say in the matter. ‘(ED: cf Heb 10:7-10+) At Gethsemane Jesus did not drink the cup; He consented to drink it.’ The real battle was fought here. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) William MacDonald makes an interesting statement that "He was necessarily alone in His prayer life. He taught the disciples to pray, and He prayed in their presence, but He never prayed with them. The uniqueness of His Person and work precluded others from sharing in His prayer life." (BORROW Believer's Bible Commentary), Bob Utley on “if this cannot pass away unless I drink it” - This is a combination of a FIRST CLASS CONDITIONAL and a THIRD CLASS CONDITIONAL SENTENCE. It implies that Jesus knew it was God’s will that He go to the cross, but He knew He could express His concern to the Father. It is good to know that God will not reject us because of our fears and confusion, but will work with us in love and faith as He worked with Jesus. We cannot even pray ourselves out of the will of God. Will (2307) thelema from thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. (Note: See also the discussion of the preceding word boule for comments relating to thelema). Zodhiates says that thelema is the "Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure. (Complete Word Study Dictionary: New Testament) Thelema has both an objective meaning (“what one wishes to happen” or what is willed) and a subjective connotation (“the act of willing or desiring”). The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire. Most of the NT uses of thelema (over 3/4's) refer to God's will and signify His gracious disposition toward something. God's will usually refers to what He has decreed, but occasionally God's will refers to what He desires but has not decreed (Mt 18:14+). Of the remainder of the uses of thelema twice refers to the will of the exalted Christ (Acts 21:14+, Ep 5:17+), once to the will of the devil (2Ti 2:26+) and 12 times to human will most often in contrast to God's will (eg Lk 23:25+, Jn 1:13+, Ep 2:3+). Paul was an apostle only because it was the will (thelema) of God - 1Co 1:1+, 2Cor 1:1+, Ep 1:1+, Col 1:1+, 2Ti 1:1+. THELEMA -59/54V- desire(1), desires(1), will(57). - Matt. 6:10+; Matt. 7:21+; Matt. 12:50+; Matt. 18:14+; Matt. 21:31+; Matt. 26:42+; Mk. 3:35+; Lk. 12:47+; Lk. 22:42+; Lk. 23:25+; Jn. 1:13+; Jn. 4:34+; Jn. 5:30+; Jn. 6:38+; Jn. 6:39+; Jn. 6:40+; Jn. 7:17+; Jn. 9:31+; Acts 13:22+; Acts 21:14+; Acts 22:14+; Rom. 1:10+; Rom. 2:18+; Rom. 12:2+; Rom. 15:32+; 1 Co. 1:1+; 1 Co. 7:37+; 1 Co. 16:12+; 2 Co. 1:1+; 2 Co. 8:5+; Gal. 1:4+; Eph. 1:1+; Eph. 2:3+; Eph. 5:17+; Eph. 6:6+; Col. 1:1+; Col. 1:9+; Col. 4:12+; 1 Thess. 4:3+; 1 Thess. 5:18+; 2 Tim. 1:1+; 2 Tim. 2:26+; Heb. 10:7+; Heb. 10:9+; Heb. 10:10+; Heb. 10:36+; Heb. 13:21+; 1 Pet. 2:15+; 1 Pet. 4:2+; 1 Pet. 4:19+; 2 Pet. 1:21+; 1 Jn. 2:17+; 1 Jn. 5:14+; Rev. 4:11+ David Jeremiah - Surrender (See Your Daily Journey with God: 365 Daily Devotions - Page 81) He went away a second time and prayed, “My Father, if it is not possible for this cup to be taken away unless I drink it, may Your will be done.” Mt 26:42+NIV It’s often been said of some great military leader or another: “He never asked us to do something he wasn’t willing to do himself.” By comparing Matthew 6 with Matthew 26, we see this is true of Christ. In the earlier passage, He taught us to pray, “Your will be done on earth” (Mt 6:10+). In the latter passage, He Himself prayed, “May Your will be done in Me” (Mt 26:42+). Surrendering our “all” to Christ doesn’t mean we’re dispirited prisoners waving a white flag. It means we’ve come face-to-face with the King of kings, and we are willing to defer every preference to Him. Knowing He is all-powerful, we submit as a servant to a king. Knowing He is all-loving, we yield as a child to a father. Knowing He is all-wise, we gladly choose His will over our own. The Lord would rather have one person who is 100 percent committed than one hundred people who are 90 percent yielded. Lord, not my will, but Yours be done! I have been before God, and have given myself, all that I am and have, to God; so that I am not, in any respect, my own. . . . I have given myself clear away. JONATHAN EDWARDS PRESSURING GOD My Father, if it is not possible for this cup to be taken away unless I drink it, may Your will be done. —Matthew 26:42+ Under General George Patton’s command in World War II, the army had been driving back the Nazis until fog and rain forced the troops to stop. Patton telephoned a chaplain to ask, “Do you have a good prayer for weather?” Immediately the chaplain complied with the general’s request. He wrote a prayer, which Patton ordered to be printed and distributed to the 250,000 soldiers under his command, directing them to pray for clear weather. The Scriptures teach us that God wants us to bring our requests to Him, and we can be confident that He cares and will answer (Phil. 4:6+; 1 John 5:14-15+). But He is never obligated to answer in the way we want or just because many people are praying. When the Son of God was agonising in Gethsemane, He made His request in humble submission to His Father by saying, “Your will be done” (Matt. 26:42+). That Gethsemane principle ought to govern all our praying. INSTEAD OF TRYING TO TWIST GOD’S ARM, PUT YOURSELF IN HIS HANDS. Unanswered Prayer O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done. — Matthew 26:42+ Today's Scripture : Matthew 26:36-44+ Have you or a friend been afflicted with an illness for which there is no medical cure? Has God denied your repeated requests for healing? Has His refusal to say yes caused you to question His purpose? An article by Carol Bradley tells us about the wisdom of Craig Satterlee, a seminary professor in Chicago. He has been legally blind since birth, with only 20 percent of normal vision. Does he complain, saying that God has not kept His promise to answer prayer? By no means! He believes wholeheartedly that God has given him something even better. “I am whole,” he testifies, “even though I am legally blind.” If introduced as a believer in the power of prayer, he graciously explains, “I don’t believe in the power of prayer. I believe in the power and presence of God, so I pray.” He adds, “We know that God brings light out of darkness, life out of death, hope out of despair. That’s what Scripture teaches us.” I know not by what methods rare, But this I know—God answers prayer; I leave my prayers with Him alone, Whose will is wiser than my own. —Hickok God's answers are wiser than our prayers. Hymns Related to Mt 26:42+ God’s Way, His Will Be Done How Sweet to Be Allowed to Pray Jesus, While Our Hearts Are Bleeding O Blessèd Life! Thy Will Is Done We See Not, Know Not Whene’er Again Thou Sinkest Matthew 26:43 Again He came and found them sleeping, for their eyes were heavy. for: Pr 23:34 Jon 1:6 Lu 9:32+ Ac 20:9+ Ro 13:1+ 1Th 5:6-8+ JESUS SECOND DISCOVERY OF SLEEPING SAINTS Again He came came (erchomai) and found (heurisko) them sleeping (katheudo), for (gar - term of explanation) their eyes were heavy (bareo) - Clearly His commands in Mt 26:41+ just "flew over their heads!" We can all identify with these 3 men, for some of us (yours truly) have trouble staying awake in our morning prayers! (Just being honest). But Luke tells us there was another reason they were sleepy saints and it was "from sorrow (lupe)." (Lk 22:45+). One could say that the three disciples were overcome by sleep because of heavy eyelids and heavy hearts! NET NOTE - eyes were heavy - Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy Matthew 26:44 And He left them again, and went away and prayed a third time, saying the same thing once more. prayed: Mt 6:7+ Da 9:17-19+ Lu 18:1+ 2Co 12:8+ JESUS' THIRD PETITION TO HIS FATHER And He left (aphiemi) them again, and went away and prayed a third time, saying the same thing once more - The one constant aspect in each of his prayers was his yielding to God’s will. Warren
Mateus 26
Spurgeon - Luke tells us, “Being in an agony, he prayed more earnestly, and his sweat was as it were great drops (or clots) of blood falling down to the ground.” Oh, the amazing grief’s which were laid upon Jesus when our sins became his burden. We bless him with all our hearts for agonizing this for us. Matthew 26:45 Then He *came to the disciples and *said to them, “Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. KJV Matthew 26:45+ Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. BGT Matthew 26:45 τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. NET Matthew 26:45 Then he came to the disciples and said to them, "Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. CSB Matthew 26:45 Then He came to the disciples and said to them, "Are you still sleeping and resting? Look, the time is near. The Son of Man is being betrayed into the hands of sinners. ESV Matthew 26:45 Then he came to the disciples and said to them, "Sleep and take your rest later on. See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. NIV Matthew 26:45 Then he returned to the disciples and said to them, "Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. NLT Matthew 26:45 Then he came to the disciples and said, "Go ahead and sleep. Have your rest. But look-- the time has come. The Son of Man is betrayed into the hands of sinners. NRS Matthew 26:45 Then he came to the disciples and said to them, "Are you still sleeping and taking your rest? See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Still sleeping 1Ki 18:27+ Ec 11:9+ the hour: Mt 26:2,14,15+ Mk 14:41,42+ Lu 22:53+ Jn 13:1+ John 17:1+ JESUS THIRD DISCOVERY OF SLEEPING SAINTS Then He *came to the disciples (mathetes) and *said to them, “Are you still (loipos) sleeping (katheudo) and resting (anapauo) - The question is this -- Is Jesus asking a question or giving a command? The KJV translation is "Sleep on now, and take your rest" which is more like a command than a question. The ESV also takes this approach rendering it "Sleep and take your rest later on." See the translations above which are split between a declaration and a command. Some sources consider the Greek of katheudo as a command (present imperative). If this is a command, it means that the disciples may as well continue to sleep, because they have missed their opportunity to stay awake and keep watch with Jesus D A Carson favors this word from Jesus to be a command and not a question - "The word loipos as an adverb does not naturally mean “still” (NIV, v. 45) or “meanwhile” but points to the future (“henceforth”) or is inferential (“it follows that”). Therefore Jesus’ words should not be taken as a question (NIV) but as a gently ironic command (cf. KJV, “Sleep on now, and take your rest”; cf. the irony in Mt 23:23+; cf. Moule, Idiom Book, p. 161).(The Expositor's Bible Commentary) Behold (idou - "Pay attention!"), the hour (hora) is at hand (eggizo) and the Son of Man is being betrayed (paradidomi - present tense = in process of) into the hands of sinners (hamartolos) - In light of the next verse it is quite possible that Jesus heard the footsteps (of the large number coming for Him) and saw their torches (Jn 18:3+). A T
Mateus 26
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" IDOU - USES IN MATTHEW - Matt. 1:20+; Matt. 1:23+; Matt. 2:13+; Matt. 2:19+; Matt. 3:16+; Matt. 3:17+; Matt. 4:11+; Matt. 7:4+; Matt. 8:24+; Matt. 8:34+; Matt. 9:10+; Matt. 10:16+; Matt. 11:10+; Matt. 11:19+; Matt. 12:2+; Matt. 12:18+; Matt. 12:41+; Matt. 12:42+; Matt. 12:46+; Matt. 12:47+; Matt. 12:49+; Matt. 13:3+; Matt. 17:3+; Matt. 17:5+; Matt. 19:27+; Matt. 20:18+; Matt. 21:5+; Matt. 22:4+; Matt. 23:34+; Matt. 23:38+; Matt. 24:23+; Matt. 24:25+; Matt. 24:26+; Matt. 25:6+; Matt. 26:45+; Matt. 26:46+; Matt. 26:47+; Matt. 26:51+; Matt. 27:51+; Matt. 28:2+; Matt. 28:7+; Matt. 28:9+; Matt. 28:20+ Map of Jerusalem Retracing Christ's last footsteps on earth: Here is a map of "Passion Week". Here is another similar map of Jesus' Arrest, Trial and Crucifixion) Hint: Locate the "Upper Room" (found on left side of picture) in the diagram and then follow the arrows which retrace the footsteps of the Messiah, steps which had been foreordained in eternity past "by the predetermined plan and foreknowledge of God" (Acts 2:23+, cp Acts 4:27-28+) taking Him from the Upper Room to the excruciating agony in the Garden of Gethsemane, to the tragic betrayal by a friend resulting in His unfair arrest, leading to 6 unjust trials (see table below) which culminate in the central event in all eternity, Christ on the Cross on Calvary. The numbers below correlate with the numbers on the map with the arrows on the lines signifying the direction of Jesus' movement) (1) Jesus left the Upper Room (see left side of picture just below Caiaphas' Residence) and walked with disciples out of the city, across the Kidron Valley and up to the Mount of Olives and from there to the nearby Garden of Gethsemane (see right upper side of picture) (2) He was arrested in the Garden and taken back into the city, first to an informal "trial" before Annas (who apparently lived next to Caiaphas) and then to Caiaphas' Residence (the location is an approximation) where the Jewish Council (Sanhedrin) were gathered. (3). After His first night time "trial" before the Sanhedrin at Caiaphas’ residence, Jesus was tried at daybreak before the Sanhedrin, probably at the Temple (see Herod's Temple) as shown in the diagram above. (4) Jesus is taken from the trial before the Sanhedrin (5) Next, he was taken to Pontius Pilate (admittedly this is difficult to follow on the map above) (6), Pilate sent Jesus to the palace of Herod Antipas (location uncertain). Herod Antipas returned Jesus to Pilate (admittedly this is difficult to follow on the map above) (7), Pilate handed over Jesus for scourging (possibly at Fortress of Antonia but this is not depicted on the map) and then delivered over for crucifixion at Golgotha (note there are two possible locations - The "Traditional Golgotha" and "Gordon's Calvary") See also (bottom of this page) Dr Darrell Bock's SUMMARY OF DIFFERENCES FROM LUKE AND OTHER SYNOPTIC GOSPELS Matthew 26:46 “Get up, let us be going; behold, the one who betrays Me is at hand!” NET Matthew 26:46 Get up, let us go. Look! My betrayer is approaching!" CSB Matthew 26:46 Get up; let's go! See, My betrayer is near." ESV Matthew 26:46 Rise, let us be going; see, my betrayer is at hand." NIV Matthew 26:46 Rise, let us go! Here comes my betrayer!" NLT Matthew 26:46 Up, let's be going. Look, my betrayer is here!" NRS Matthew 26:46 Get up, let us be going. See, my betrayer is at hand." 1Sa 17:48+ Lu 9:51+ Luke 12:50+ Luke 22:15+ Jn 14:31+ Ac 21:13+ JESUS FACES HIS HOUR AND ADVANCES TO MEET HIS BETRAYER Get up (egeiro - present imperative), let us be going (present tense); behold (idou), the one who betrays (paradidomi) Me is at hand (eggizo) - Jesus fearlessly faces His final hour. He does not say get up and let us flee, but let us go and meet the betrayer. Jesus sets His face like flint! Jesus' resolve to meet His enemies head on reminds me of His words in Luke 9:51KJV+ - "And it came to pass, when the time was come that he should be received up, he steadfastly (resolutely) set his face to go to Jerusalem." There is a prophetic parallel in Isaiah 50:7+ which says "For the Lord GOD helps Me, Therefore, I am not disgraced; Therefore, I have set My face like flint, And I know that I will not be ashamed (Heb 12:2+)." Spurgeon - His agony in the garden was over, and he went calmly on to meet death and finish the great work of our redemption. Oswald Chambers - The initiative against despair Rise let us be going. Matthew 26:46+. The disciples went to sleep when they should have kept awake, and when they realized what they had done it produced despair. The sense of the irreparable is apt to make us despair, and we say—‘It is all up now, it is no use trying any more.’ If we imagine that this kind of despair is exceptional, we are mistaken, it is a very ordinary human experience. Whenever we realize that we have not done that which we had a magnificent opportunity of doing, then we are apt to sink in despair, and Jesus Christ comes and says—‘Sleep on now, that opportunity is lost for ever, you cannot alter it, but arise and go to the next thing.’ Let the past sleep, but let it sleep on the bosom of Christ, and go out into the irresistible future with Him. There are experiences like this in each of our lives. We are in despair, the despair that comes from actualities, and we cannot lift ourselves out of it. The disciples in this instance had done a downright unforgivable thing; they had gone to sleep instead of watching with Jesus, but He came with a spiritual initiative against their despair and said—‘Arise and do the next thing.’ If we are inspired of God, what is the next thing? To trust Him absolutely and to pray on the ground of His Redemption. Never let the sense of failure corrupt your new action. Matthew 26:47 While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. behold: Mt 26:55+ Mk 14:43+ Lu 22:47-48+ Jn 18:1-8+ Ac 1:16+ Judas Iscariot - James Stalker from his book THE TRIAL AND DEATH OF JESUS CHRIST: A DEVOTIONAL HISTORY OF OUR LORD'S PASSION Related Passages: Mark 14:43+ Immediately while He was still speaking, Judas, one of the twelve, *came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. Luke 22:47-48+ While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. 48 But Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?” John 18:1-8+ When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. 2 Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. 3 Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, *came there with lanterns and torches and weapons. 4 So Jesus, knowing all the things that were coming upon Him, went forth and *said to them, “Whom do you seek?” 5 They answered Him, “Jesus the Nazarene.” He *said to them, “I am He.” And Judas also, who was betraying Him, was standing with them. 6 So when He said to them, “I am He,” they drew back and fell to the ground. 7 Therefore He again asked them, “Whom do you seek?” And they said, “Jesus the Nazarene.” 8 Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” THE JUDAS LED PARTY APPEARS While He was still speaking So the arrival of the crowd was temporally connected with Jesus praying. Note the crowd did not interrupt His prayer, so He prayed what He needed to pray and was prepared for the test ("temptation"). This show God's providential control of the timing. The disciples were not prepared! What a frightening sight this must have been to the disciples for the large crowd included Romans soldiers (Jn 18:3+) as well as "the chief priests and officers of the Temple and elders who had come against Him." (Lk 22:52+) Behold (idou) - Marks the dramatic turning point in this drama, the actual betrayal and arrest of Jesus. Judas knew where Jesus was because after leaving the city it was His custom to go to the Mount of Olives (Lk 22:39+). Judas, one of the twelve, came up (erchomai) accompanied by a large crowd with swords (machaira) and clubs, who came from the chief priests (archiereus) and elders (presbuteros) of the people - The phrase one of the twelve (Mk 14:43+; Lk 22:47+) emphasizes the magnitude and horror of Judas' betrayal and to emphasize the fulfillment of Jesus' prediction in Mt 26:21+. Some think Judas may have first led the crowd to the upper room and finding it empty knew where Jesus would retreat. John 18:3+ adds that the crowd also included a Roman "cohort (speira)." Mark 14:43+ adds that there were also scribes, which would be the three groups representative of the three sections that composed the Sanhedrin. Robert Stein - Of the nine times that the expression “one of the Twelve” is found in the Gospels, in eight instances it refers to Judas (Mark 14:10, 20, 43+; Matt. 26:14, 47+; Luke 22:47+ [cf. also Luke 24:3+]; John 6:71+; John 12:4+; the exception is John 20:24+). (See Mark Baker Exegetical Commentary on the New Testament)) A T
Mateus 26
Spurgeon - “This sign of Judas was typical of the way in which Jesus is generally betrayed. When men intend to undermine the inspiration of the Scriptures, how do they begin their books? Why, always with a declaration that they wish to promote the truth of Christ! Christ’s name is often slandered by those who make a loud profession of attachment to him, and then sin foully as the chief of transgressors.” John MacArthur gives some interesting background on an oriental kiss - Because of his lowly status, a slave would kiss the feet of his master or other notable person, as would an enemy seeking mercy from a monarch. Ordinary servants would perhaps kiss the back of the hand of the one they greeted, and those above the level of servant would sometimes kiss the palm of the hand. To kiss the hem of a person’s garment was a sign of reverence and devotion. But an embrace and a kiss on the cheek was the sign of close affection and love, reserved only for those with whom one had a close, intimate relationship. A kiss and embrace were an accepted mark of affection of a pupil for his teacher, for example, but only if the teacher offered them first. Therefore, of all the signs Judas could have selected, he chose the one that would turn out to be the most despicable, not because of the act itself but because he perverted it so hypocritically and treacherously. He could have pointed out Jesus in countless other ways that would have been just as effective. For whatever debauched reason he may have had, Judas chose to feign his innocence and affection before Jesus and the disciples to the very end. It is hard to imagine that even so wicked a person as Judas could have flagrantly displayed his treachery in the very face of the one who had graciously taught and befriended him for three years. But Satan, who filled him, knows no embarrassment and has no restraint on his wretchedness. (See Matthew Commentary - Page 186) Warren
Mateus 26
Spurgeon - This sign of Judas was typical of the way in which Jesus is generally betrayed. When men intend to undermine the inspiration of the Scriptures, how do they begin their books? Why, always with a declaration that they wish to promote the truth of Christ! Christ’s name is often slandered by those who make a loud profession of attachment to him, and then sin foully as the chief of transgressors. Robert Stein - The kiss of Judas must be understood in view of the darkness of Gethsemane. Even if there were a bright moon, among the olive trees in the garden, recognizing Jesus would have been difficult. If the night were cloudy, the difficulty would have been exacerbated. Even if they knew Jesus by face, they would have difficulty in the darkness distinguishing him from the tens of thousands of pilgrims camping on the surrounding hills of Jerusalem. Furthermore, Jesus was apparently personally unknown to most of the crowd coming to seize him (R. Brown 1994: 1.251–52). Compare how in the Johannine account Jesus must identify himself to them (John 18:7–8+). (Mark - Page 693) Hail (5463) chairo means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Chairo was used in greetings (welcome, good day, hail to you, I am glad to see you) in the imperative mood implying a wish for well being or happiness to the recipient (Mt 26:49+). Chairo is used in the introduction to a letter (Ac 15:23+; Acts 23:26+; James 1:1+). Chairo is translated "Hail!" several times in the Gospels (Mt 26:49+, Matthew 27:29+, Mk 15:18+, Lk 1:27+). Rabbi (4461) rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31+; Jn. 6:25+; Jn. 9:2+; Jn. 11:8+) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8+ Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (Was Jesus a rabbi?) RABBI - 15x in 15v - Matt. 23:7+; Matt. 23:8+; Matt. 26:25+; Matt. 26:49+; Mk. 9:5+; Mk. 11:21+; Mk. 14:45+; Jn. 1:38+; Jn. 1:49+; Jn. 3:2+; Jn. 3:26+; Jn. 4:31+; Jn. 6:25+; Jn. 9:2+; Jn. 11:8+. Not found in the Septuagint. Wikipedia on Rabbi Was Jesus a rabbi? | GotQuestions.org What is a Jewish rabbi? | GotQuestions.org Kissed (2705) kataphileo from kata = intensifies the verb + phileo = to love, kiss, cp philos = loved, dear, friend) means to kiss fervently, eagerly, of a fervent or affectionate greeting kiss tenderly. To kiss eagerly, affectionately, or repeatedly. Liddell Scott says "to kiss tenderly, to caress, Xen." This same compound verb occurs in Luke 7:38+ of the sinful woman, in Luke 15:20+ of the Father’s embrace of the Prodigal Son, and in Acts 20:37+ of the Ephesian elders and Paul. Gilbrant - This word originates from the phileō (5205) word group meaning “love and affection.” It is used of a greeting or a farewell as a sign of respect. On one infamous occasion, when Judas Iscariot betrayed the Lord with a kiss, phileō was the word used for “kiss” (Matthew 26:38+, parallel with Mark 14:44+ and Luke 22:47+). Usually, however, the act of kissing was expressed as kataphileō. It is found four times in Luke-Acts, once in Matthew, and once in Mark. In Luke 7:38-45+ the woman continued kissing Jesus’ feet as she anointed them with perfume. In Acts 20:37+ the elders of Ephesus were weeping and kissing Paul in farewell, because they were not going to see him again. In Luke 15:20+ the kiss is also an emotional token of farewell. (Complete Biblical Library) Vine comments "the stronger force of this verb (phileo) has been called in question, but the change from phileo to Kataphileo in Matt. 26:49+ and Mark 14:45+ can scarcely be without significance, and the act of the traitor was almost certainly more demonstrative than the simple kiss of salutation. So with the kiss of genuine devotion, Luke 7:38, 45+; Luke 15:20+; Acts 20:37+, in each of which this verb is used.
Mateus 26
Spurgeon - Still did the traitor mix a hypocritical respect with his baseness, as betrayers of Jesus are ever apt to do. How would such a kiss have provoked us! and yet our gentle Lord spake not one harsh word, his meekness endured to the end. Then - This marks progression in the narrative. In this case this seizure follows their falling to the ground when Jesus declared "I Am" (Jn 18:6+) One has to be somewhat surprised that they would dare lay a hand on Jesus after His display of power. This shows the inveterate depravity of human hearts bent on destroying Jesus. And of course they did so because the Scripture must be fulfilled. As we see so often there is a juxtaposition of God's sovereignty and human responsibility. they came and laid (epiballo) hands on Jesus and seized (krateo) Him - While they did "arrest" Jesus (Mt 26:55+, Lk 22:54+), the verb seized pictures them forcibly laying their hands on Him and He gives no resistance. He knows this is His hour and has surrendered fully to the will of His Father in His prayer in the Garden of Gethsemane. His willing acquiescence reminds me of Isaiah's prophetic description "Like a lamb that is led to slaughter." (Isa 53:7+) Laid hands on (in a negative sense) - Ge 22:12+; 2Sa 18:12+; 2Ki 11:16+; 2Chr 23:15+; Neh 13:21; Lk 20:19+; Jn 7:30, 44+; Acts 4:3+; Acts 5:18+; Acts 12:1+, etc. Luke adds that "When those who were around Him (THE 11 DISCIPLES) saw what was going to happen, they said, “Lord, shall we strike with the sword?” (Lk 22:49+) Spurgeon - Still did the traitor mix a hypocritical respect with his baseness, as betrayers of Jesus are ever apt to do. How would such a kiss have provoked us! and yet our gentle Lord spoke not one harsh word, his meekness endured to the end. Friend (2083)(hetairos possibly from hetes = clansman but exact derivation is unclear).comrade, companion, friend Friberg - (1) as one who is associated with another comrade, friend, companion (MT 11.16+); (2) as a form of address, denoting a mutually binding relationship that should be recognized by the one being addressed (my) friend, comrade (MT 20.13+) (Borrow Analytical Lexicon of the Greek New Testament ) Gilbrant - Classical Greek and Septuagint Usage - From earliest times in classical literature this word has indicated one who is associated with someone else in terms of companionship and/ or comradeship. The Hebrew word (rē‛eh) that it most often translates in the Septuagint also means “companion,” although it sometimes renders chāvēr, “friend.” Josephus used the term to address fellow soldiers. Among the rabbis the Hebrew equivalent came to mean a colleague or associate (see Bauer). New Testament Usage In the New Testament the word is used only three times: in Matthew 20:13+; Matthew 22:12+; and 26:50 (Matthew 11:16+ reads heterois [see 2066], “others,” in the earlier manuscripts). Each time the word is used it is in the form of an address. Hetairos occurs in the Parable of the Laborers in the Vineyard as a means of address for the vineyard owner when he answered his grumbling worker: “Friend, I do thee no wrong” (Matthew 20:13+). It appears on the lips of the king in the Parable of the Marriage Feast (Matthew 22:12+) when he addressed the man without a wedding garment: “Friend, how camest thou in hither not having a wedding garment?” It was also used by Jesus to address Judas when he betrayed the Lord (Matthew 26:50+). Each use of the word indicates the existence of a bond between speaker and hearer which the hearer has somehow disregarded or even spurned. In many cases generosity is shown on the part of the speaker, in spite of the self-assertion of the hearer. Finally, the word is to be distinguished from its related term philos (5220B), “beloved.” Jesus called His disciples philoi, never hetairoi (John 15:14,15+). In a variant of Luke 23:32+ in p75 hetairoi can refer to “political partisans” in reference to the two criminals crucified with Jesus (see Bauer). (Complete Biblical Library) See Zodhiates for a very in depth analysis of this word. Borrow The Complete Word Study Dictionary: New Testament. HETAIROS - 3V - Matt. 20:13+; Matt. 22:12+; Matt. 26:50+ HETAIROS IN SEPTUAGINT - Jdg. 4:17+; 2 Sam. 13:3+; 2 Sam. 15:32+; 2 Sam. 15:37+; 2 Sam. 16:16+; 2 Sam. 16:17+; 1 Ki. 2:22+; 1 Ki. 4:5+; Job 30:29; Prov. 22:24; Prov. 27:17; Eccl. 4:4+; Song. 1:7+; Song. 8:13+; Dan. 5:1+; Dan. 5:2+; Seized (2902) krateo from kratos = strength) has basic meaning be strong or possess power and thus means to take hold of, grasp, hold fast. Krateo is used most often in the sense of “take hold of forcibly” as when Pharisees wanted to “take hold of” Jesus (Mt 21:46+; Mark 12:12+). Krateō can also mean “hold fast” with the idea of being loyal to or closely united with someone or something. The Pharisees were admonished for holding the traditions of the elders (Mark 7:3+ff.), while Christians are encouraged to hold to the traditions of Christianity (2 Th 2:15+) Friberg - (1) take hold of (forcibly), seize, grasp (Mt 9.25+); (2) take into custody, seize, arrest (Mt 14.3+); (3) take control of, hold (fast) (Acts 2.24+); (4) hold back, restrain from, hinder, prevent (Lk 24.16+); (5) of following a doctrine, creedal confession, or course of life hold fast to, keep hold of, continue firmly in (Heb 4.14+); of causing a state to continue retain, keep (Jn 20.23+) (Analytical Lexicon of the Greek New Testament) Matthew 26:51 And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. Mt 26:35+ Mk 14:47+ Lu 9:55+ Luke 22:36-38,49-51+ Jn 18:10,11,36+ 2Co 10:4+ Related Passages: Mark 14:46-47+ They laid hands on Him and seized Him. 47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. Luke 22:49-51+ When those who were around Him saw what was going to happen, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus answered and said, “Stop! No more of this.” And He touched his ear and healed him. John 18:10+ Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. PETER'S SWORD STRIKE CUTS OFF AN EAR And behold (idou) one of those who were with Jesus (Iesous) reached and drew out (apospao) his sword (machaira), and struck the slave of the high priest (archiereus) and cut off his ear - We know from Lk 22:38+ that the disciples had "two swords," and Peter clearly was one with a sword. John (the only Gospel writer to give Peter's name) writes "Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus." (Jn 18:10+) Peter may have been emboldened by Jesus display of power in Jn 18:6+ when He declared “I am,” and "they drew back and fell to the ground." And this display of Jesus' power may have kept the soldiers from attacking Peter and taking his life. Either way it was a divine miracle that Peter escaped with his life! It would have been far better if Peter’s hands had been clasped in prayer. -- C H Spurgeon A T
Mateus 26
Spurgeon - Our Lord had thus the means of self-defense; something far more powerful than a sword hung at his girdle; but he refused to employ the power within his reach. His servants could not bear this test; they had no self-restraint, the hand of Peter is on his sword at once. The failure of the Servants in this matter seems to me to illustrate the grand self-possession of their Master.” David
Mateus 26
Spurgeon - Jesus declining the legions (See full sermon Jesus Declining the Legions) ‘Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? but how then shall the scriptures be fulfilled, that thus it must be?’ Matthew 26:53–54+ For a man to abstain from using force when he has none to use is no great virtue: it reminds one of the lines of Cowper’s ballad: ‘Stooping down, as needs he must who cannot sit upright.’ But for a man to have force ready to his hand, and then to abstain from using it, is a case of self-restraint, and possibly of self-sacrifice, of a far nobler kind. Our Saviour had his sword at his side that night, though he did not use it. ‘What!’ say you, ‘how can that be true?’ Our Lord says, ‘Can I not now pray to my Father, and he will give me twelve legions of angels?’ Our Lord had thus the means of self-defence; something far more powerful than a sword hung at his girdle, but he refused to employ the power within his reach. His servants could not bear this test; they had no self-restraint; the hand of Peter is on his sword at once. The failure of the servants in this matter seems to me to illustrate the grand self-possession of their Master. ‘Alas,’ he seems to say, ‘you cannot be trusted even with swords, much less could you be entrusted with greater forces. If you had the angelic bands at your command, down they would come streaming from the sky to execute works of vengeance and so mar my great lifework of love.’ Brethren, we are better without swords and other forms of force than with them, for we have not yet learned, like our Lord, to control ourselves. Admire the glorious self-restraint of our Lord Jesus Christ, who, armed not with a sword but with the embattled hosts of ‘helmed cherubim and sworded seraphim,’ yet refused even by a prayer to bring them down to his relief. Peter’s passionate use of the sword illustrates the happy self-control of his Lord, and this is the use of the incident. Matthew 26:54 “How then will the Scriptures be fulfilled, which say that it must happen this way?” Mt 26:24+ Ps 22:1-31 Ps 69:1-36 Isa 53:1-12+ Da 9:24-26+ Zec 13:7+ Lu 24:25,26,44-46+ Jn 10:35+ Ac 1:16+ NECESSITY OF FULFILLMENT OF SCRIPTURE How then will the Scriptures (graphe) be fulfilled (pleroo), which say that it must (dei - speaks of necessity, inevitability to) happen this way - Remember that the word Scriptures (graphe) in the NT almost always refer to the Old Testament. All of the events taking place were not transpiring by accident but reflected the unfolding of prophecies in the Old Testament. Prophecies written hundreds of years before had foretold that these events would occur. Jesus is explaining to His disciples why they must not fight in an attempt to prevent His arrest. Some of the prophecies include Ps 22:1-31 Ps 69:1-36 Isa 53:1-12+ Da 9:24-26+ Zec 13:7+. The last one in that list (Zec 13:7+) would be fulfilled in the next few moments (Mt 26:56+)! David
Mateus 26
Spurgeon - Where now were brave Peter and loving John? Alas for poor human nature! Far be it from us to imagine that we should have done better. These flying disciples warn us to pray that we may be kept faithful in the hour of trial. Scroggie - “All their hopes crashed in this dark hour, and their faith was demoralised, but in reality their love remained. But there is the tragic fact-they fled.” Matthew
Mateus 26
Spurgeon - Waiting for his blood, his enemies were spending the night in watching, until news should come that he was taken.....It was night, but these wicked men could sit up for this gruel deed, to judge the Lord of glory, and to put the innocent One to shame. They "led him away to Caiaphas the high priest, where the scribes and the elders were assembled." Henry
Mateus 26
Spurgeon - I have heard Peter represented as if he did wrong to follow Christ "afar off." I think he was the bravest of all the apostles, for scarcely one of them followed Christ at all at that time. Afterwards, John bethought himself, and came into the judgment hall. Peter kept at a distance from his Lord, but he did follow him, and he did go into the high priest’s palace. He "went in, and sat with the servants, to see the end." Peter was right enough in following Christ; it was afterward, when the temptation came, that he fell so grievously. NET NOTE - The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus. Officers (5257)(huperetes from hupo = under, beneath + eretes = a rower) is literally and under oarsman and then a subordinate, a servant, an attendant (Lk 4:20+), one who is in the service of another or an assistant in general.
Mateus 26
Spurgeon - Because they did not agree, they would not hold together. This is the weakness of falsehood, that it contradicts itself. These men felt that they must have some show of truth-likeness even in condemning Christ, and this they could not get at first even from their false witnesses. Matthew 26:61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” This: Mt 26:71+ Matthew 12:24+ Ge 19:9+ 1Ki 22:27+ 2Ki 9:11+ Ps 22:6,7+ Isa 49:7+ Isaiah 53:3+ Lu 23:2+ Jn 9:29+ Ac 17:18+ Acts 18:13+ Acts 22:22+ I am: Mt 27:40+ Jer 26:8-11,16-19 Mk 15:29+ Jn 2:19-21+ Ac 6:13+ Related Passages: Mark 14:57-59+ Some stood up and began to give false testimony against Him, saying, 58 “We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’” 59 Not even in this respect was their testimony consistent. John 2:19-21+ Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” 21 But He was speaking of the temple of His body. Matthew 27:40+ (NOTE THE SAME ACCUSATION BY THE TWO WITNESSES WOULD BE USED TO MOCK JESUS ON THE CROSS) and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” FALSELY ACCUSED OF PLOTTING TO DESTROY THE TEMPLE and said, “This man (lit - "this one") stated, ‘I am able (dunamai) to destroy (kataluo) the temple (naos) of God and to rebuild (oikodomeo) it in three days - Their testimony is not what Jesus said in John 2:19+ for He declared “Destroy (aorist imperative in plural) this temple, and in three days I will raise it up.” These false witnesses perverted His words. He did not say "I am able to destroy the Temple of God." In fact He gives a prophecy in the form of a command for them to Destroy this temple, His Body (Jn 2:21+)! The irony is that the Sanhedrin were unknowingly fulfilling His prophetic words as they sought to discover a capital crime which would allow them to kill Him for in killing Him, they would destroy His "temple," His body! It is interesting that this same accusation would be used against Stephen by the Jews who would end up stoning him (Acts 6:14+). As Mark concludes "Not even in this respect was their testimony consistent." In other words even these two who had similar stories failed to give matching testimonies. So the high priest was clearly at wits end which forces him in the next section to attempt to force Jesus' hand. A T Robertson agrees that "What he had said (John 2:19+) referred to the temple of his body which they were to destroy (and did) and which he would raise again in three days as he did. It was a pitiful perversion of what Jesus had said and even so the two witnesses disagreed in their misrepresentation (Mark 14:59+) It is interesting that these two false witnesses were more true than they realized for their phrase was "the temple of God" which indeed His body was! The Shekinah glory of God had long before departed from the Jewish Temple! The irony is that the glory returned when Jesus entered the Temple! (cf "His glory" Jn 1:14+) Note that only Mark's account specifically says they gave "false testimony." (Mk 14:57+) Note also that Mk 14:58+ says they "heard Him say," so they are more like EAR witnesses than EYE witnesses! Stuart Weber makes an interesting comment that "These false witnesses attempted to convict Jesus of a capital crime—one worthy of the death sentence. If justice was done and the false witnesses were shown to be liars, each of them should have received the death penalty under Jewish law (Deut. 19:16–21+). However, these false witnesses felt safe. The men with the authority to convict them of false testimony were the ones who wanted them to give false testimony. (See Holman New Testament Commentary - Matthew) Spurgeon - This was a perversion of his meaning, and a wresting of his words. He had spoken of his own body and said, "Destroy this temple." It is no strange thing if the wicked misrepresent what we say, for they did the same by our Master and Lord.....Brethren, observe, that this was a little twisting of Christ’s words, but that slight wresting made them as different as possible from what Christ had really said. I suppose that, if you want to know how this twisting or wresting is done, any one of our general elections will give you the most wonderful examples of how everything that any man may say can be twisted to mean the very reverse of what he said. If there is one thing in which English people are expert beyond all others, it is in the art of misquoting, misstating, and misrepresenting. As our Lord was wronged in this fashion, nobody need be surprised if the like should happen unto him. "This fellow said, I am able to destroy the temple of God, and to build it in three days." Henry
Mateus 26
Spurgeon - “Be astonished, O heavens, and be horribly afraid. His face is the light of the universe, his person is the glory of heaven, and they ‘began to spit on him.’ Alas, my God, that man should be so base!” Spurgeon suggested some ways that men still spit in the face of Jesus. • Men spit in His face by denying His deity. • Men spit in His face by rejecting His gospel. • Men spit in His face by preferring their own righteousness. • Men spit in His face by turning away from Jesus. Note that in Mark's account (Mk 14:65+) they blindfolded Jesus Grassmick explains that "This reflects a traditional test of messianic status based on a Rabbinic interpretation of Isaiah 11:2–4+. The true Messiah could judge such matters without the benefit of sight (cf. Babylonian Talmud Sanhedrin 93b). But Jesus refused to submit to their test and remained silent (cf. Isa. 53:7+; 1 Peter 2:23+)." (See The Bible Knowledge Commentary) G Campbell
Mateus 26
Spurgeon - What was the good of answering? What is ever the good of answering when the only evidence brought against one is palpable and willful misrepresentation? So the Savior was silent; and thus, he not only proved his wisdom, but he also fulfilled that marvelous prophecy of Isaiah, "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opens not his mouth." Matthew 26:63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” Jesus: Ps 38:12-14 Isa 53:7+ Da 3:16+ Ac 8:32-35+ 1Pe 2:23+ I adjure: Lev 5:1+ Nu 5:19-21+ 1Sa 14:24,26,28+ 1Ki 22:16+ 2Ch 18:15+ Pr 29:24 that: Mk 14:61+ Lu 22:66-71+ Jn 8:25+ John 10:24+ John 18:37+ the Christ: Mt 16:16+ Matthew 27:40,43,54+ Ps 2:6,7+ Isa 9:6,7+ Jn 1:34,49+ John 3:16-18+ Jn 5:18-25+ John 6:69+ John 10:30,36+ John 19:7+ John 20:31+ 1Jn 5:11-13+ Related Passages: Psalm 38:12-14 Those who seek my life lay snares for me; And those who seek to injure me have threatened destruction, And they devise treachery all day long. 13 But I, like a deaf man, do not hear; And I am like a mute man who does not open his mouth. 14 Yes, I am like a man who does not hear, And in whose mouth are no arguments. 1 Peter 2:23+ and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; JESUS SILENCE PROMPTS CAIAPHAS PULLS OUT HIS "TRUMP CARD" But Jesus (Iesous) kept silent (siopao) - This fulfills the prophecy in Isaiah 53:7+ "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." David
Mateus 26
Spurgeon - It was a tacit confession that Christ had been proved innocent up till then. The high priest would not have needed to draw something out of the accused one if there had been sufficient material against him elsewhere. The trial had been a dead failure up to that point, and he knew it, and was red with rage. Now he attempts to bully the prisoner that he may extract some declaration from him which may save all further trouble of witnesses, and end the matter.” To play a trump card means to do something unexpected which gives one a definite advantage. Caiaphas pulls out his card! And the high priest (archiereus) said to Him, “I adjure (exorkizo) You by the living (zao - present tense - continually living) God, that You tell us whether You are the Christ (Christos - CSB, NLT, NRSV, NAB = "the Messiah"), the Son of God - Caiaphas was asking Jesus under oath if He was the Messiah? In English adjure means to urge or request someone solemnly or earnestly to do something, to charge, bind, or command earnestly and solemnly, often under oath or the threat of a penalty. Caiaphas called upon Jesus to swear by the living God, which is another irony, for the Living God was in fact standing in front of Him! And not only that, but Jesus had already told the Jews many times that He was the Son of God (Jn 5:17-18+, Jn 10:30-31+, Jn 10:36+) Not only had Jesus declared Who He was with His words but He had backed up his claim with many signs and miracles. A T
Mateus 26
Spurgeon remarks on hereafter - “‘Hereafter!’ ‘Hereafter!’ Oh, when that hereafter comes, how overwhelming it will be to Jesus’ foes! Now where is Caiaphas? Will he now adjure the Lord to speak? Now, ye priests, lift up your haughty heads! Utter a sentence against him now! There sits, your victim upon the clouds of heaven. Say now that He blasphemes, and hold up your rent rags, and condemn Him again. But where is Caiaphas? He hides his guilty head he is utterly confounded, and begs the mountains to fall upon him.” You will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN - The first "you" in this verse is singular and addresses Caiaphas. This "you will see" is plural. You say "so what?" The plural indicates that Jesus addressed this prophecy to the entire Sanhedrin. This prophecy to all the Jewish members will be fulfilled at His second coming. Son of Man is a messianic term from Da 7:13+ (cf Ps 110:1). He was telling them that they would see the Messiah in the future! He is declaring to them He is the Messiah! Think about Jesus' words for a moment. These Jews were now faced with the decision of a lifetime - bow down to Him or murder Him! R T France makes an interesting observation that "Power is a typically Jewish reverential expression to avoid pronouncing the sacred name of God (which might have laid Jesus open to the charge of blasphemy, though ironically it was precisely that charge on which he was condemned, Matthew 26:65+!).” (See Matthew: An Introduction and Commentary - Page 386) Spurgeon - How that sentence must have come with the vividness of a lightning flash before their faces! What a declaration of power from One who stood there bound before his enemies, apparently helpless, and about to die! NET NOTE - at the right hand of power - An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true. The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. Coming on the clouds - An allusion to Dan 7:13+ (see also Matt 24:30+). Henry
Mateus 26
Spurgeon - Having rejected his Deity, they now mock at his prophetic claims. Those who deny Jesus to be God, do not long accept his teaching. See the shame our Lord endured! Our sins brought it upon him. NET NOTE - Who hit you? This is a variation of one of three ancient games that involved blindfolds. THOUGHT - If you doubt the depravity of the human heart (See Total Depravity), all you need do is read this section on the treatment of Jesus by these so-called religious men. It reminds me of the horrible Spanish Inquisition of men and women by those who called themselves "religious!" Mark 14:65+ adds that "the officers (huperetes) received Him with slaps in the face" where received Him means the Sanhedrin gave Jesus back over to officers who were not Roman but Jewish, presumably the Temple police. The abuse Jesus suffered fulfilled His prophecy given earlier to His disciples and soon the prophecy of His death would be fulfilled... The Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again. (Mark 10:33–34+) John MacArthur sums on this segment of the abuse of our Lord writing "Every person who rejects Christ spits in His face, as it were, and is guilty of blasphemy against God, who sent His beloved Son to save that person and all mankind from sin. The irony is that all who misjudge Jesus will themselves be rightly judged by Him one day. Men continually misjudge Jesus, but He will never misjudge them. The tables will be turned. The criminals will no longer unjustly condemn and crush the innocent but will themselves be justly condemned and crushed." (See Matthew Commentary) Peter gives a description of Jesus response to being abused writing that "while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously." (1 Peter 2:23+) Prophesy (4395) propheteuo from pró = before or forth + phemí = tell) means literally to tell forth and can mean to speak forth God's message, not necessarily referring to speaking of future events. In other contexts to prophesy means to speak under inspiration and foretell future events. In this context the meaning could be either sense, although if the latter, it would imply that they were prophesying falsely in His name, because the canon of revelation is complete. The only legitimate prophesying in this age is to speak forth God's Word. Friberg - (1) generally, of speaking with the help of divine inspiration proclaim what God wants to make known, preach, expound (Acts 2.17+; 1 Co 11.4+); (2) as speaking out divinely imparted knowledge of future events foretell, prophesy (Mk 7.6+; Jn 11.51+; Rev 10.11+); (3) as bringing to light what was concealed and outside the possibility of naturally acquired knowledge prophetically reveal, prophesy (Mt 26.68+) (BORROW Analytical Lexicon of the Greek New Testament) PROPHETEUO - 27V - Matt. 7:22+; Matt. 11:13+; Matt. 15:7+; Matt. 26:68+; Mk. 7:6+; Mk. 14:65+; Lk. 1:67+; Lk. 22:64+; Jn. 11:51+; Acts 2:17+; Acts 2:18+; Acts 19:6+; Acts 21:9+; 1 Co. 11:4+; 1 Co. 11:5+; 1 Co. 13:9+; 1 Co. 14:1+; 1 Co. 14:3+; 1 Co. 14:4+; 1 Co. 14:5+; 1 Co. 14:24+; 1 Co. 14:31+; 1 Co. 14:39+; 1 Pet. 1:10+; Jude 1:14+; Rev. 10:11+; Rev. 11:3+ THE FOUR EPISODES OF MOCKING THE KING OF KINGS TRIAL REFERENCE MOCKING/ABUSIVE ACTIONS Second Religious Trial Before Caiaphas Mt 26:57,67-68+ Lk 22:54, 63-65+ Spat in face, beat, slapped, told to prophesy who hit Him Beating, blindfolded and told to prophesy, blaspheming Second Civil Trial Before Herod Lk 23:8-12+ Treated with contempt Mocking Him Dressed Him in gorgeous robe Third Civil Trial Before Pilate Mt 27:27-31+ Mk 15:16-20+ Jn 19:1-3+ Stripped Him, put scarlet/purple robe Wove crown of thorns & put on His head Reed in right hand, knelt and mocked Beating head with reed Spitting on Him Kneeling and bowing down Saying "Hail, King of the Jews" Blows to face On the Cross Mt 27:39-44+ Mk 15:29-32+ Lk 23:39+ Hurling abuse, wagging their heads If you are the Son of God come down from the cross Religious leaders mocking - cannot save Himself King come down from the cross & we will believe He trusts in God, let God deliver Him Robbers casting same insult - Are you the Christ? Save Yourself and us Matthew 26:69 Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, “You too were with Jesus the Galilean.” Peter: Mt 26:58+ 1Ki 19:9,13+ Ps 1:1+ Mk 14:66-68+ Lu 22:55-57+ Jn 18:16,17,25+ 2Pe 2:7-9+ Jesus: Mt 26:71+ Matthew 2:22,23+ Matthew 21:11+ Jn 1:46+ John 7:41,52+ Ac 5:37+ See additional comments on Matthew 26:34 regarding Peter's denial James Stalker's Devotional Commentary on Peter's Denial - THE GREAT DENIAL Mt 26:69–75+ Related Passages: Mark 14:66-68+ As Peter was below in the courtyard, one of the servant-girls of the high priest *came, 67 and seeing Peter warming himself, she looked at him and *said, “You also were with Jesus the Nazarene.” 68 But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch. Luke 22:55-57+ After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” 57 But he denied it, saying, “Woman, I do not know Him.” PETER'S TURN TO BE TRIED Now Peter was sitting outside in the courtyard, and a servant-girl (paidiske) came to him and said, “You too were with Jesus (Iesous) the Galilean - Mk 14:66+ has “You also were with Jesus the Nazarene” in place of "Jesus the Galilean." A T
Mateus 26
Spurgeon - Brave Peter trembles before a maid-servant. NET NOTE - servant-girl - The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman. See James Stalker The Trial and Death of Jesus Christ-A Devotional History of Our Lord's Passion 1. THE ARREST Matt. 26:47–56+; Mark 14:43–50+; Luke 22:47–53+; John 18:1–11+. 2. THE ECCLESIASTICAL TRIAL Matt. 26:57–68+; Mark 14:51–65+; Luke 22:54–71+; John 18:12–14, 19–24+. 3. THE GREAT DENIAL Matt. 26:69–75+; Mark 14:66–72+; Luke 22:54–62+; John 18:15–18, 25–7+. Would I Step On Jesus? Peter and the other apostles answered and said: "We ought to obey God rather than men.. — Acts 5:29+ Today's Scripture : Matthew 26:69-75+ Twenty-six people died because they would not step on a picture of Jesus. In the 17th century some Christians were faithfully serving Jesus on an island in Japan. According to missionary Tim Johnson, a provincial leader, called a shogun, decided that these believers were a threat to the traditional culture, so he devised a fiendish trap. He placed a picture of Jesus on the street and demanded that the Christians in his province step on the picture in renunciation of their faith. When the test was finished, 26 people had refused. They were crucified at the water’s edge for all to see. It’s sobering to realize that the apostle Peter, when questioned about his loyalty, denied that he was a disciple of Jesus (Mt. 26:69-75+). But it was that same Peter who deeply regretted his choice and gave the rest of his life in bold witness for Christ. Every day we are confronted with situations or decisions that tempt us to betray the Lord by choosing the world, the flesh, or the devil instead of obeying Him. We need His help to keep from denying Him by acts of sin or disobedience. Jesus is all the world to me, And true to Him I'll be; O how could I this Friend deny, When He's so true to me? —Thompson To keep from denying Christ, you must rely on Christ. Don't Give Up Jesus said to him, "Feed My sheep." — John 21:17+ Today's Scripture : Matthew 26:69-75+ On the last day of spring training in 1979, baseball player Steve Kemp of the Detroit Tigers was hit in the head with a pitched ball and taken to the hospital. But on opening day of the regular season he stepped up to the plate with confidence. Taking fastballs from a veteran pitcher, he smacked a single. The next time at bat he hit a home run. During a postgame interview he said, “After I was hit, I just told myself, ‘I can’t let it bother me.’ If you let it bother you, you’re not going to be any good to yourself or your team.” The apostle Peter responded to a bitter experience in much the same way. He had been hit hard by a “pitch” from the enemy. He had promised earlier that he would follow Christ, even if it meant death (Matthew 26:33-35+). But just a little while later, facing unexpected pressure, he denied his Lord (vv.69-75). That devastating blow could have caused him to quit. But Peter didn’t give up—because Jesus didn’t give up on him. After the Lord encouraged him (John 21:15-19+), Peter boldly proclaimed the gospel, and many people trusted in Christ. Our Savior does not cast us off Because we fail to stand the test; Instead, He draws us back through love That in Him we may find our rest. —D. De Haan God can transform tragedies into triumphs. Matthew 26:70 But he denied it before them all, saying, “I do not know what you are talking about.” Mt 26:34,35,40-43,51,56,58+ Ps 119:115-117+ Pr 28:26 Proverbs 29:23,25 Isa 57:11 Jer 17:9 Ro 11:20+ 1Co 10:12+ Rev 21:8+ See additional comments on Matthew 26:34 regarding Peter's denial James Stalker's Devotional Commentary on Peter's Denial - THE GREAT DENIAL Mt 26:69–75+ Related Passages: Mark 14:68+ But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch. PETER'S FIRST DENIAL But he denied (arneomai) it before them all, saying, “I do not know (eido)what you are talking about. - Mark 14:68+ has “I neither know nor understand what you are talking about.” Luke 22:57+ says "he denied it, saying, “Woman, I do not know Him.” Henry
Mateus 26
Spurgeon - He uttered an oath, that they might no longer suspect him, for followers of Jesus abhor swearing. Poor Peter, what a fall was yours! Oath (3727) horkos from herkos = a fence, an enclosure, that which restrains a person) (See more in depth dictionary discussion of Oath) in simple terms is a solemn statement attesting to the truth or inviolability of one’s words. It was used to validate a promise or affirm something said as absolutely true. An oath is a solemn promise, often invoking a divine witness, regarding one's future acts or behavior and often included penalties (and stated in the oath) for failure to keep the oath. An oath is a definitive and binding confirmation of the spoken word and invalidates any contradiction of the statement made. Vine adds that Oath refers to "the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes “the oath is final for confirmation.” This is referred to in order to illustrate the greater subject of God’s “oath” to Abraham, confirming His promise." Louw-Nida - an affirmation the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true (in the case of a deity taking an oath, his divine being is regarded as validating the statement) HORKOS - 10V - oath(7), oaths(2), vows(1). Matt. 5:33+; Matt. 14:7+; Matt. 14:9+; Matt. 26:72+; Mk. 6:26+; Lk. 1:73+; Acts 2:30+; Heb. 6:16+; Heb. 6:17+; Jas. 5:12+ John Newton hymn - WHEN PETER BOASTED, SOON HE FELL When Peter boasted, soon he fell, Yet was by grace restored; His case should be regarded well By all who fear the Lord. A voice it has, and helping hand, Backsliders to recall; And cautions those who think they stand, Lest suddenly they fall. He said, Whatever others do, With Jesus I’ll abide; Yet soon amidst a murderous crew His suffering Lord denied. He who had been so bold before, Now trembled like a leaf; Not only lied, but cursed and swore, To gain the more belief. While he blasphemed he heard the cock, And Jesus looked in love; At once, as if by lightning struck, His tongue forbore to move. Delivered thus from Satan’s snare He starts, as from a sleep; His Savior’s look he could not bear, But hasted forth to weep. But sure the faithful cock had crowed A hundred times in vain; Had not the Lord that look bestowed, The meaning to explain. As I, like Peter, vows have made, Yet acted Peter’s part; So conscience, like the cock, upbraids My base, ungrateful heart. Lord Jesus, hear a sinner’s cry, My broken peace renew; And grant one pitying look, that I May weep with Peter too. Matthew 26:73 A little later the bystanders came up and said to Peter, “Surely you too are one of them; for even the way you talk gives you away.” Surely: Lu 22:59-60+ Jn 18:26,27+ for: Jdg 12:6+ Ne 13:24 See additional comments on Matthew 26:34 regarding Peter's denial James Stalker's Devotional Commentary on Peter's Denial - THE GREAT DENIAL Mt 26:69–75+ Related Passages: Mark 14:70+ (SECOND DENIAL) But again he denied it. (THIRD ACCUSATION) And after a little while the bystanders were again saying to Peter, “Surely you are one of them, for you are a Galilean too.” Luke 22:59+ (THIRD ACCUSATION) After about an hour had passed, another man began to insist, saying, “Certainly this man also was with Him, for he is a Galilean too.” 60 But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. John 18:26+ (THIRD ACCUSATION) One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, *said, “Did I not see you in the garden with Him?” PETER'S THIRD ACCUSATION A little later - How much later? Lk 22:59+ says "After about an hour had passed." The bystanders came up and said to Peter - The first two accusations were by servant-girls but here Matthew has bystanders. John 18:26+ says this was "One of the slaves of the high priest, being a relative of the one (MALCHUS) whose ear Peter cut off." Surely (alethos - "of a truth") conveys the idea "truly despite your denials." You too are one of them (one of Jesus' disciples); for even the way you talk gives you away (more literally "makes [poieo] you evident [delos]") - They detected Peter's Galilean accent and identified him with the Galilean Jesus. Grassmick - Galileans spoke an Aramaic dialect with noticeable differences in pronunciation. So they concluded he was a follower of that heretic Galilean, Jesus. (See The Bible Knowledge Commentary) A T
Mateus 26
Spurgeon - His Galilean brogue revealed him. If a believer sins he will not be able to do it as others do, and is sure to be detected. Evident (1212) delos is an adjective which means clearly visible and hence clear, plain, clear to the understanding or mind. Delos pertains to that which can be clearly and easily able to be known. Strictly clearly visible hence clear, plain, evident. DELOS - 3V - Matt. 26:73+; 1 Co. 15:27+; Gal. 3:11+ Stick Out Your Tongue Your speech betrays you.— Matthew 26:73+ Today's Scripture : Matthew 26:69-75+ One of the first things a physician says when he examines a patient is, “Let me see your tongue.” It is often possible to make a diagnosis just by looking inside a person’s mouth. Some diseases can be detected by the tongue’s appearance. This is even more true as a test of spiritual health. A person’s speech reveals what is going on inside. Jesus said, “Out of the abundance of the heart the mouth speaks” (Mt. 12:34+). The apostle Peter, on the night Jesus was arrested, made the mistake of opening his mouth. When he spoke, some of the bystanders recognized his dialect and said, “Surely you also are one of them, for your speech betrays you” (Mt. 26:73+). Although he tried to deny their accusation, his speech revealed who he really was. Our speech tells much about us. Our accent indicates the country or region from which we came. Our words reveal education or refinement, or the lack of it. Our topics of discussion point to our chief interests in life, for we talk about the things we love the most. And our conversation reveals our eternal destination, for travelers to heaven will speak “the language of Glory,” while travelers to hell will speak “the language of the pit.” Take my tongue, and bridled well Words of truth it e'er may tell. Take my heart, its wellspring deep, Cleanse and purify and keep. —Bosch A word from our mouth speaks volumes about our heart. Stick Out Your Tongue Your speech betrays you.— Matthew 26:73+ Today's Scripture : Matthew 26:69-75+ One of the first things a physician says when he examines a patient is, “Let me see your tongue.” It is often possible to make a diagnosis just by looking inside a person’s mouth. Some diseases can be detected by the tongue’s appearance. This is even more true as a test of spiritual health. A person’s speech reveals what is going on inside. Jesus said, “Out of the abundance of the heart the mouth speaks” (Mt. 12:34+). The apostle Peter, on the night Jesus was arrested, made the mistake of opening his mouth. When he spoke, some of the bystanders recognized his dialect and said, “Surely you also are one of them, for your speech betrays you” (Mt. 26:73+). Although he tried to deny their accusation, his speech revealed who he really was. Our speech tells much about us. Our accent indicates the country or region from which we came. Our words reveal education or refinement, or the lack of it. Our topics of discussion point to our chief interests in life, for we talk about the things we love the most. And our conversation reveals our eternal destination, for travelers to heaven will speak “the language of Glory,” while travelers to hell will speak “the language of the pit.” What is your tongue saying about you? —M. R. De Haan, M.D. Take my tongue, and bridled well Words of truth it e'er may tell. Take my heart, its wellspring deep, Cleanse and purify and keep. —Bosch A word from our mouth speaks volumes about our heart. Matthew 26:74 Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. began: Mt 27:25+ Jdg 17:2+ Judges 21:18+ 1Sa 14:24-28+ Mk 14:71+ Ac 23:12-14+ Ro 9:3+ 1Co 16:22+ saying: Mt 10:28,32,33+ Jn 21:15-17+ Rev 3:19+ And: Mk 14:30,68,72+ Lu 22:60+ Jn 18:27+ See additional comments on Matthew 26:34 regarding Peter's denial James Stalker's Devotional Commentary on Peter's Denial - THE GREAT DENIAL Mt 26:69–75+ Related Passages: Mark 14:30+ And Jesus *said to him, “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” Mark 14:71-72+ But he began to curse and swear, “I do not know this man you are talking about!” 72 Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, “Before a rooster crows twice, you will deny Me three times.” And he began to weep. Luke 22:60+ But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. 61 The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” John 18:27+ Peter then denied it again, and immediately a rooster crowed. PETER'S THIRD DENIAL FULFILLS PROPHECY Then he began (archo) to curse (katathematizo in present tense - continually) and swear (omnuo in present tense) Peter has completely lost self-control! One could paraphrase Peter with a modern idiom “If I am lying may God strike me dead." “I swear to God, and may I die if I am lying.” Like so many do today, Peter added a touch of profanity in a vain attempt to prove to them what he was saying was true. THOUGHT - When we hear one who claims to be a follower of Christ frequently using curse words in everyday conversation, we begin to wonder if they are truly a new creature in Christ. Dear reader, if you claim to be a follower of Christ, has your former foul language largely disappeared? If not, you need to ask yourself a solemn question - "Have I truly been born again?" At the very least profanity is a horrible witness to the lost souls around you. At the very worst, it suggests you have never experienced the transformation Paul describes in 2Co 5:17+ writing "Therefore if anyone is in Christ, he is a new (kainos = brand new) creature; the old things passed away; behold, new (kainos = brand new) things have come." All believers sin and yes they still occasionally curse. But if curse words fly out of your mouth effortlessly, then you are due for your "annual (spiritual) checkup!" In 2Co 13:5+ Paul even commands us "Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you–unless indeed you fail the test?" I (absolutely) do not know (eido) the Man!” - So we see a progression (which is a good picture of the progression of one sin to a greater sin) from a simple denial to a denial with an oath and now a denial with cursing and swearing. Lk 22:60+ has “Man, I do not know what you are talking about.” Peter even uses the somewhat contemptuous designation of "Man!" Peter repeats the words of his second denial (Mt 26:72+) The second accusation was that Peter was one of Jesus' disciples. Now Peter disavows being one of His followers and in so doing separated himself from Jesus as well as His disciples. Curse (katathematizo) is used by Peter to intensify and affirm His denial of Jesus to the point that he was willing to place himself under a curse in order to stress his denial. Out of fear Peter emphatically denied personal acquaintance with the Lord Jesus in order to save his own life. By calling out such a curse he hoped to convince his interrogators he was telling the truth. Swear (omnuo) means to "affirm the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true (in the case of a deity taking an oath, his divine being is regarded as validating the statement." (Louw-Nida) A T
Mateus 26
Spurgeon - Providence controls what men call accidents. Surely the rooster could crow when it willed, and yet the will of the Lord was done. NET NOTE - It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorophōnia; the term is used in Mark 13:35+ and is found in some MSS [𝔓37vid,45 f1] in Matt 26:34+) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72+) and in Luke 22:60+ the words are reversed (ἐφώνησεν ἀλέκτωρ, ephōnēsen alektōr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March–April) anyway. Curse (2617)(katathematizo) (Note: KJV has katanathematizo) means curse, call down curses, to place oneself under a curse if one fails to speak truth) and is found only once in Matthew 26:74+. (In the parallel passage Mark uses anathematizo.) “To bring under the anathema,” “to curse.” Thayer - "to call down direst evils on, to curse vehemently." Swear (make no oath) (3660) omnuo derives from a basic meaning to grasp a sacred object (Friberg). The verb omnuo thus means to swear, confirm or affirm the truth of a statement by calling on a divine being (heaven, altar, temple, throne of God) to execute sanctions against a person if the statement in question is not true. To put one's self under oath. To threaten with an oath as in Heb 3:11,18+, Hebrews 4:3+. BDAG phrases it this way "to affirm the veracity of one’s statement by invoking a transcendent entity, freq. w. implied invitation of punishment if one is untruthful." It is distinct from horkizō (3726), which means to adjure or implore someone divine to accomplish a task (demon in Mark 5:7+; exorcists in Acts 19:13+). Gleason Archer - How can the various accounts of Peter’s denial of Christ be reconciled? - Encyclopedia of Bible Difficulties page 343 Concerning Peter’s denial, Christ is quoted in Matthew 26:34+ as stating, “Truly I tell you that this night, before the rooster crows, you will three times deny Me.” Mark 14:30+ quotes Jesus a little more fully: “And Jesus says to him, “ ‘Truly I tell you that today, this very night, before the rooster crows twice you will three times deny Me.’ ” (Luke 22:34+ substantially follows Matthew’s wording, though in a somewhat briefer version.) Is this a real discrepancy, as some critics allege? Hardly, since we may be very sure that if the rooster crows twice, he has at least crowed once. Apparently Jesus did specify that the cock would crow a second time by the time the third denial had been expressed by Peter. The important part of the prediction, however, lay not in the number of times the rooster would sound out but in the number of times Peter would basely deny to his interrogators that he belonged to Jesus—or even that he was acquainted with Him. To add or include additional information does not amount to a contradiction of the testimony of a witness who has given a somewhat briefer account. Such variation is observed in the lecture notes taken by students in a classroom: some include more details than others. But that does not mean they are not all equally valid witnesses to what their instructor said. The same observation applied to the account of the triple denial itself. Each synoptist includes some items of information not included by the others, and John furnishes many details not found in the Synoptics at all. But it is perfectly clear that none of the statements are actually contradictory. When they are lined up in parallel columns, their rich wealth of information gives us a fuller account than could be gathered from any single one of them. Such a comparison yields the following composite narrative of Peter’s miserable experience during Christ’s trial before Caiaphas. Peter was admitted to the outer court of the high priest after John had spoken to the doorkeeper (thyrōcros is probably masculine here) who guarded the approach from the street (John 18:15–16+). After Peter entered, he sat down by a fire to warm himself on that chilly night (Luke 22:56+). But a girl who served as a doorkeeper on the inner side of the gate began looking intently at him and finally blurted out, “You too were with Jesus, the Galilean from Nazareth!” (Mark 14:67+) (Luke 22:56+ reads “You too were with him!”). Then she asked him point blank, “Aren’t you one of His disciples?” (John 18:17+). To this Peter uttered his first denial, “I am not!” He added, “I don’t know or understand what you are talking about” (Matt. 26:70+; Mark 14:68+). Then he stoutly affirmed, “I don’t know Him, woman!” (Luke 22:57+). After this brush with danger, Peter wandered off to the portico of the building itself; but even there he attracted some unwelcome attention. Another servant girl, who may well have been tipped off by the female gatekeeper, remarked to one of the bystanders, “This man was with Jesus the Nazarene” (Matt. 26:71+). “He certainly was one of them,” she insisted (Mark 14:69+). At this point, one of the men in the group leveled an accusing finger at Peter and declared, “You are one of them!” (Luke 22:58+). Peter had by this time joined some men standing around a charcoal fire (apparently not the same fire he had stopped by in the outer court); they also picked up the accusation: “You too were with Jesus the Galilean!” (Matt. 26:73+; Mark 14:70+). They followed this charge with a forthright question: “Are you one of His disciples?” (John 18:25+). With mounting intensity Peter replied, “Man, I am not!” (Luke 22:58+). “I neither know nor understand what you are talking about!” (Matt. 26:72+). Somewhat later, perhaps as long as an hour after the second denial (Luke 22:59+), a relative of the servant Peter had wounded at Gethsemane spotted him and shouted out, “Didn’t I see you in the garden with Him? You certainly must have been with Him, for you are a Galilean” (Luke 22:59+). At this the bystanders chimed in; “You are certainly one of them, for you are a Galilean” (Mark 14:70+). “You must be, for you talk with Galilean accent” (Matt. 26:73+). At this, Peter began to panic; so he broke out into cursing and swearing: “By God, I don’t even know the man you’re talking about!” (Mark 14:71+). As soon as he had uttered this lie, Peter heard a rooster crowing. Suddenly he remembered how he had boasted the night before that he was ready to go to his death rather than deny his Lord. It was at that moment that Jesus Himself, who was still standing before Caiaphas under trial, looked over in Peter’s direction—and their eyes met (Luke 22:61+). Covered with shame and full of self-loathing, Peter hurried out of the high priestly palace into the darkness of the night, now graying into dawn; and he sat down to weep and sob out his contrition before God. In conclusion, then, the four testimonies of the Evangelists contain no contradictions, even though the information they yield may be somewhat diverse. As in any properly conducted court hearing, it is the task of the judge and jury to piece together the full account of the occurrence under investigation on the basis of the report of their individual witness. Much of their testimony will, of course, be identical; but in each case there will be some details recalled or thought worth mentioning that are forthcoming from the other witnesses. There is under the laws of legal evidence no good grounds for concluding, as some biased scholars mistakenly do, that the difference between the Gospels involve genuine discrepancies and unresolvable contradictions. Critics such as these would be utterly incompetent to sit in judgment in any court of law. Matthew 26:75 And Peter remembered the word which Jesus had said, “Before a rooster crows, you will deny Me three times.” And he went out and wept bitterly. remembered: Mt 26:34+ Lu 22:61-62+ Jn 13:38+ And he: Mt 27:3-5+ Lu 22:31-34+ Ro 7:18-20+ 1Co 4:7+ Ga 6:1+ 1Pe 1:5+ See additional comments on Matthew 26:34 regarding Peter's denial James Stalker's Devotional Commentary on Peter's Denial - THE GREAT DENIAL Mt 26:69–75+ Related Passages: Luke 22:61-62+ The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” 62 And he went out and wept bitterly. Jn 13:38+ Jesus *answered, “Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times. PETER REMEMBERS JESUS' PROPHECY We could also subtitle this "THE WAY BACK HOME BEGINS." And Peter remembered (mimnesko) the word (hema) which Jesus (Iesous) had said, “Before a rooster crows, you will deny Me three times.” Peter was a broken man, but Jesus had prayed that His faith would not fail (Lk 22:32+). He was on his way back. As Paul wrote years later "the kindness of God leads you to repentance" (Ro 2:4+) and Peter was beginning to experience God's kindness even in this moment of deep brokenness. If you have been broken by your sinful behavior (and most of us have been), you have some sense of what Peter is beginning to experience. A T
Mateus 26
Spurgeon - After his final denial Peter not only went out, but he wept. As he kept on turning over his sin, it appeared to him in all its blackest hue. We are told he wept bitterly. Convulsive weeping came on him. He could not stand himself. His heart seemed as if it would flow away in rivers of repentant tears. It is a blessed sign of the work of grace in the soul when the man who has sinned quits his evil companions and mourns over his sin as one who is in bitterness for his firstborn. If any of us have sinned like Peter, we should go and weep like Peter. If we have fallen like Peter, then let our soul bitterly bewail our transgressions. Many talk about the greatness of David’s sin, but if they knew the depths of David’s repentance and the heartbreak that came with it, they would not so glibly speak of it. There is a tradition that Peter never heard a rooster crow or thought of this incident as long as he lived without weeping. And although that is only a tradition, I can well believe it was the case, for that is just what would be likely to happen to a true penitent. Wept (2799) klaio means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Weeping thus was a sign of the pain and grief for the entity or person being wept over KLAIO - 33V - Matt. 26:75+; Mk. 5:38+; Mk. 5:39+; Mk. 14:72+; Mk. 16:10+; Lk. 6:21+; Lk. 6:25+; Lk. 7:13+; Lk. 7:32+; Lk. 7:38+; Lk. 8:52+; Lk. 19:41+; Lk. 22:62+; Lk. 23:28+; Jn. 11:31+; Jn. 11:33+; Jn. 16:20+; Jn. 20:11+; Jn. 20:13+; Jn. 20:15+; Acts 9:39+; Acts 21:13+; Rom. 12:15+; 1 Co. 7:30+; Phil. 3:18+; Jas. 4:9+; Jas. 5:1+; Rev. 5:4+; Rev. 5:5+; Rev. 18:9+; Rev. 18:11+; Rev. 18:15+; Rev. 18:19+ Bitterly (4090)(pikros) is found only here and Mt 26:75+ and literally means sharp or piercing and so what sharply penetrates ones senses. In the two NT uses it describes piercing, poignant grief manifest by violent and uncontrollable weeping which expresses deep despair. Peter's heart was pierced. Peter was down but not out. Jesus was praying for him and He is praying for you when you have committed some similar sin that breaks your heart when you think about what it does to God's heart! (cf Ro 8:32+, Heb 7:25+). Picric acid is a bitter, highly explosive compound. TDNT - pikros originally means “pointed,” “sharp” (e.g., arrows), then “penetrating” (e.g., a smell), then “painful” (to the feelings), and “bitter” (to the taste). The sense of bitterness yields such transferred senses as “unpleasant,” “unexpected,” “painful,” “severe,” “cruel,” “stern,” “embittered.” pikriÃa has the meaning “severity” or “bitterness,” pikraiÃnoÒ means “to provoke,” and the deponent pikraiÃnomai means “to become angry, bitter.” John
Mateus 26
Spurgeon - Morning and Evening - It has been thought by some that as long as Peter lived, the fountain of his tears began to flow whenever he remembered his denying his Lord. It is not unlikely that it was so, for his sin was very great, and grace in him had afterwards a perfect work. This same experience is common to all the redeemed family according to the degree in which the Spirit of God has removed the natural heart of stone. We, like Peter, remember our boastful promise: “Though all men shall forsake thee, yet will not I.” We eat our own words with the bitter herbs of repentance. When we think of what we vowed we would be, and of what we have been, we may weep whole showers of grief. He thought on his denying his Lord. The place in which he did it, the little cause which led him into such heinous sin, the oaths and blasphemies with which he sought to confirm his falsehood, and the dreadful hardness of heart which drove him to do so again and yet again. Can we, when we are reminded of our sins, and their exceeding sinfulness, remain stolid and stubborn? Will we not make our house a Bochim, and cry unto the Lord for renewed assurances of pardoning love? May we never take a dry-eyed look at sin, lest ere long we have a tongue parched in the flames of hell. Peter also thought upon his Master’s look of love. The Lord followed up the cock’s warning voice with an admonitory look of sorrow, pity, and love. That glance was never out of Peter’s mind so long as he lived. It was far more effectual than ten thousand sermons would have been without the Spirit. The penitent apostle would be sure to weep when he recollected the Saviour’s full forgiveness, which restored him to his former place. To think that we have offended so kind and good a Lord is more than sufficient reason for being constant weepers. Lord, smite our rocky hearts, and make the waters flow. What's Next? Read: Luke 22:54-62+ Peter went out and wept bitterly. —Luke 22:62+ The night before Jesus was crucified, two of His disciples turned against Him. Judas betrayed Christ, leading His enemies to Him in the Garden (Lk. 22:47-48+). And Peter denied three times that he even knew the Lord (vv.57-60). But the difference in what they did next was enormous. Peter wept bitter tears of repentance and later was gently restored (v.62; Jn. 21:15-17+); Judas hanged himself (Mt. 27:5+). When we commit a sin, the most important thing is what we do next. If we lose our temper and say something cruel to a family member, what do we do next? If we mistreat a co-worker, what do we do next? If we find we are dwelling on evil thoughts, what do we do next? To make excuses, to justify our bad behavior, to blame the other person, or to ignore God is only to add more sin to the first. Perhaps as you’ve been reading this, the Holy Spirit has brought your attention to some sin in your life. If so, you’re faced with a choice—to repent and confess it to God (1 Jn. 1:9+), or to continue denying that you have a sin problem. For Further Study In 1 John 1:8-10+, what do we learn about ourselves? How are we to react to sin in our lives? (1 Jn. 1:9+). What is the basis of our forgiveness? (1 Jn. 2:1-2+). Denial compounds our sin; Confession cancels it. The Rooster’s Crow - Robert Morgan I’ve often thought of Peter when noticing how easily men cry in my office. In my experience, more men than women have broken down during counseling sessions, and often because of guilt. The husband who ruined his marriage. The father whose temper drove away his son. The alcoholic who relapsed. When the eyes of Jesus scorch a man, when he hears the rooster’s crow and weeps bitterly, determined to change, he is then at last beyond regret, beyond remorse, to a level of sorrow called repentance. Two biblical characters, I’ve found, offer the best advice to men at such junctions. Peter teaches God-forgiveness. Though Peter denied Jesus three times, the Lord appeared to him privately following the resurrection (1 Corinthians 15:5+), with a view of restoring him (Luke 22:32+). We have no record of the details of that meeting, but Peter undoubtedly confessed his sin in utter self-contempt and contrition; and there he vividly learned the power of the “precious blood of Christ” (1 Peter 1:19+). Later by the sea, Jesus drew a three-fold affirmation of love from his wounded disciple (John 21:15–19+, and the spiritual restoration was deepened. But another layer of healing is necessary, for it is often easier to be forgiven by God than to forgive oneself. Here, the Old Testament hero Joseph helps us. Just as Jesus was betrayed by Peter, Joseph was betrayed by his own brothers who sold him into slavery. But years later, he said to them: “Do not be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life” (Genesis 45:5). In other words, “I’ve forgiven you. Now stop beating yourselves up over this. Don’t wallow in it any longer. Put it behind you, for God, who overrules all, has used even this sin for good.” Our faults and failures are damning matters; but when we kneel before the risen Christ, confessing our sins, His blood forgives us thoroughly; and we rise from our knees to forgive ourselves and to get on with the Master’s business. J B Lightfoot (from sermon The One Taken and the Other Left) - Simon of Bethsaida and Judas of Kerioth had possessed all things in common: common opportunities, common associations, common trials and dangers. They had witnessed the same works and listened to the same words. They had lived in the same Presence. They had received the same revelation of the same Father from the same hallowed lips. Altogether it might have been thought that their characters must have been cast in the same mold. From what then came this difference? From what but in the use or misuse of that mysterious, that fatal, that magnificent gift of God to humanity—free will? Both were tempted. Both yielded to the temptation. The same night was fatal to the one and to the other. Just at this moment it might have seemed as if there were little to choose between Peter and Judas. How is it then that Peter rises again, while Judas sinks down, sinks suddenly, sinks irretrievably, sinks forever? It was not what Judas had done but what Judas had become that prevented his rising. His guilt was great, but God’s mercy is greater. His guilt was great, but God’s pardon does not nicely calculate less or more. Faith and hope are the two requisites without which restoration is impossible—faith in God and hope for the future. With these is life-giving repentance; without these is crushing remorse. As long as we look only to ourselves, pardon seems wholly beyond our reach. There is nothing in our own hearts, nothing in our past lives that suggests it. It is well that we should grieve over our sins; it is not well that we should give ourselves up to overmuch self-dissection. Our failings must be our stepping-stones; they must not be our stumbling blocks. We cannot suffer them to cripple our energies or to bar our path. But this will always be the case so long as our gaze is directed solely within. For here we find only feebleness, only vacillation, only ignorance, only failure and sin. Our strength, our consolation, our renewal are elsewhere. It is only when our hearts go forth in faith to God the all wise and almighty, God the merciful, God our Father that the pardon comes, that the pure heart is made and the steadfast spirit renewed within us. This faith Judas did not realize. He knew God only as an avenging judge. He did not know him as a loving Father .... The concentration on self is a denial of faith. The concentration on the past is an exclusion of hope. Judas could not face the future. The past had been an utter failure. Yet the future was all before him; the future was uncompromised. The two great preachers of the Gospel were destined to be Peter the denier of Christ and Paul the persecutor of Christ. Why should not Judas the betrayer of Christ have made up the triad? Why not—except that having lost faith he had lost hope also. Hope is the reflection of God’s mercy; hope is the echo of God’s love. Hope is energy, hope is strength, hope is life. Without hope, sorrow for sin will lead only to ruin. We have no time to brood over the errors of the past, while the hours are hurrying relentlessly by. Have you been tempted? Have you yielded? Have you sinned? Then go out from the scene of your temptation, as Peter went out, and weep bitter tears of repentance before God. But having done this, return, return at once and strengthen your brothers and sisters. In active charity for others, in devoted service to God is the truest safeguard against the suicidal promptings of remorse. Be the foremost to bear witness of him to an unbelieving world—the foremost in zeal, the foremost in danger, the foremost to do and to suffer. The past is beyond recall. Put it behind you. The future is full of magnificent opportunities. Be energetic, be courageous, be hopeful. In the agony of your contrition, from the depths of your despair, listen to the divine voice that summons you: “Let the dead bury their own dead”—dead opportunities, dead regrets, dead failures, yes, even dead sins—and “follow me” (Matt. 8:22+; cf. Luke 9:60+) QUESTION - What is the significance of the rooster crowing in regards to Peter denying Jesus three times? ANSWER - Matthew 26:34+, Luke 22:34+, and John 13:38+ all record Jesus telling Peter, “Before the rooster crows, you will deny me three times.” Mark words it differently, which has led to some confusion. Mark 14:30+ says, “And Jesus said to him, ‘Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times’” (emphasis added). Then, when the first servant girl questioned Peter about his relationship to Jesus, “he denied it, saying, ‘I neither know nor understand what you mean.’ And he went out into the gateway and the rooster crowed” (Mark 14:68+). Later, after Peter’s third denial, “immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, ‘Before the rooster crows twice, you will deny me three times.’ And he broke down and wept” (Mark 14:72+). Did the rooster crow once or twice, and what is the significance of that crowing? Since we know that all Scripture is God-breathed and therefore accurate (2 Timothy 3:16+), we can rest assured that there are always explanations for seeming inconsistencies. In biblical days, roosters were common within the towns and cities. The first crowing often occurred around midnight. The second crowing could be expected before daybreak. Jesus’ prediction about Peter’s denials meant that Peter would have opportunities all night long to repeat the validating claim he made when he told Jesus, “You are the Christ, the Son of the living God” (Matthew 16:16+). However, despite three opportunities, the overconfident Peter denied His Lord every time. When daylight came, Jesus’ mock trial was over, and Peter lost his opportunities to defend Jesus as he had claimed he would do (Mark 14:29+). Jesus did not say that Peter would deny Him before any rooster’s crow. So the report of a first crowing does not negate the validity of Jesus’ words. In those days, when someone made the comment “before the rooster crows,” it would have been commonly understood to mean the crowing at daybreak. But morning was not the only time roosters crowed. As anyone who has lived on a farm can attest, roosters crow whenever they feel like it. A rooster can crow when he senses danger, when another rooster threatens his flock, or simply because he got his days and nights mixed up. So it is perfectly understandable that Jesus would have been precise in prophesying to Peter that a rooster would actually crow twice during the time Peter was denying Him. The first crowing would not have been noticed by Peter at that moment, since people were used to hearing roosters at random times. It is similar to how people living near train tracks get used to hearing the noise of trains and stop noticing the sound. But when the morning rooster crowed, Peter was struck with the accuracy of Jesus’ words, and he went out and wept bitterly. It is also noteworthy that Mark was a close associate of Peter’s (1 Peter 5:13+) and would have obtained many details for his Gospel from Peter himself. After the fact, Peter would have considered the first crowing more significant than he did at the time. Jesus’ prophetic words must have played over and over in his head as he then recalled the first crowing and then the second. It seems likely that, in his retelling of that night to Mark, Peter would have made mention of both crowings. Mark does not in any way contradict the other accounts, which only mention the second crowing. The second crowing was the most important one, since it marked the end of Peter’s testing. Because of the prominence of the story of Peter and the rooster, recorded in all four Gospels, the rooster, or cock, has at times been used as a Christian symbol. Some churches even place a rooster atop their steeples. Used as a symbol, the rooster represents the weakness of man and the grace of Christ in forgiving sinners. Peter three times denied his Lord and Savior, but he was forgiven, restored, and sent out to live for the glory of God (John 21:15–19+). The rooster reminds us that Christ extends hope to sinners everywhere. The rooster, used as a Christian symbol, can also represent watchfulness. Before His arrest, Jesus prayed in the garden and asked His disciples to do the same. But He found them sleeping, and He said to Peter, “Are you asleep? Couldn’t you keep watch for one hour? Watch and pray so that you will not fall into temptation” (Mark 14:37–38+). Later that night, Peter did indeed fall into temptation, and the rooster’s crow served as his spiritual wake-up call. The rooster can still be a reminder today that we must watch and pray and live as children of light: “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5+). The rooster could also be seen as proclaiming the start of a new day. In Christ, all things become new (2 Corinthians 5:17+). A new day of forgiveness and grace has dawned, and believers, saved by grace, proclaim the good news to a world in need of light. Jesus is never impressed with our fleshly bravado such as Peter expressed in Matthew 26:35+. Jesus knows our hearts better than we do (Matthew 9:4+; Luke 9:47+). But, even though He knows the ways we will fail Him, our Lord does not stop loving us or using us to further His message. Those rooster crowings must have haunted Peter for many years and may have helped him stay humble, watchful, and committed to his calling. Our past failures can be battle scars in our lives as well, propelling us toward greater devotion and stricter loyalty to Jesus when we recall how much we have been forgiven (see Luke 7:47+).
Mateus 26:41
Spurgeon explains… I am afraid that all the grace that I have got out of my comfortable and easy times and happy hours might almost lie on a penny. But the good that I have received from my sorrows, and pains, and griefs, is altogether incalculable. What do I not owe to the crucible and the furnace, the bellows that have blown up the coals, and the hand which has thrust me into the heat?… I bear my witness that the worst days I have ever had have turned out to be my best days… I can bear my personal testimony that the best piece of furniture that I ever had in the house was a cross. I do not mean a material cross; I mean the cross of affliction and trouble (cp Mk 8:34)… In shunning a trial we are seeking to avoid a blessing. When God gives a burden, He always gives the grace to bear it. Charles Simeon (commenting on praying Mt 6:13) wisely alerts us to the fact that… Temptations present themselves to us on every side. Every thing that is agreeable to our senses or flattering to our minds, has a tendency to draw us from God. Even the things which are the most innocent when moderately enjoyed, often become snares to us. Our food, our raiment, our comforts of every kind, and even our dearest relatives, are apt to engross our affections too much, and to become the objects of an idolatrous regard — The cares and troubles of life also are frequently sources of unbelieving anxiety, or murmuring discontent… —To these temptations incalculable force is given by the corruptions of our own hearts ("fallen flesh nature" inherited from Adam). We are of our own selves prone to evil (Jas 1:14-note). The heart is ready to catch fire from every spark; and all the appetites and passions are quickly brought into activity in the service of sin (Jas 1:15-note). In vain does reason remonstrate (present strong reasons against an act) with us: “the law of sin that is in our members, wars against the law of our minds, and brings us into captivity: (Ro 7:23KJV-note)” yea, even when the spiritual principle lusts and strives against the corruptions of the flesh, so strong is the corrupt principle within us, we cannot do the things that we would. (Gal 5:17KJV-note) Well therefore may we pray to be kept from their power! (Read the full sermon - Simeon, C. Horae Homileticae Vol. 11: Matthew. Page 199) John Macarthur has an excellent illustration of the purpose of trials (temptations)… To test the genuineness of a diamond, jewelers often place it in clear water, which causes a real diamond to sparkle with special brilliance. An imitation stone, on the other hand, will have almost no sparkle at all. When the two are placed side by side, even an untrained eye can easily tell the difference. In a similar way, even the world can often notice the marked differences between genuine Christians and those who merely profess faith in Christ. As with jewels, there is a noticeable difference in radiance, especially when people are undergoing difficult times. Many people have great confidence in their faith until it is severely tested by hardships and disappointments. How a person handles trouble will reveal whether his faith is living or dead, genuine or imitation, saving or non-saving. (Macarthur J. James. 1998. Moody)\ ><>><>><> THE Steinway piano has been preferred by keyboard masters such as Rachmaninoff, Horowitz, Cliburn, and Liszt— and for good reason. It is a skillfully crafted instrument that produces phenomenal sound. Steinway pianos are built today the same way they were 140 years ago when Henry Steinway started his business. Two hundred craftsmen and 12,000 parts are required to produce one of these magnificent instruments. Most crucial is the rim-bending process in which eighteen layers of maple are bent around an iron press to create the shape of a Steinway grand. Five coats of lacquer are applied and hand rubbed to give the piano its outer glow. The instrument then goes to the Pounder Room, where each key is tested 10,000 times to ensure quality and durability. Followers of Christ are also being "handcrafted." We are pressed and formed and shaped to make us more like Him. We are polished, sometimes in the rubbing of affliction, until we "glow." We are tested in the laboratory of everyday human experience. The process is not always pleasant, but we can persevere with hope, knowing that our lives will increasingly reflect the beauty of holiness to the eternal praise of God.—D C Egner Thomas a Kempis has a needed reminder on the process and progression that occurs when we are tempted… First there comes to the mind a bare thought of evil, then a strong imagination thereof, afterward delight and evil motion, and then consent… Withstand the beginnings. (Ed: Good advice. And in the context of Mt 26:41 we are in the best state of withstanding temptation when we are surrendered to and controlled by the Spirit to keep watching and praying! Be careful. Once you have allowed the tempting thought or vision to enter and "impale" your heart and mind, you are on the slippery slope to giving birth to sin in thought, word or deed!) WHY GOD ALLOWS/SENDS TESTS TO HIS CHILDREN In Mt 26:41 clearly Jesus knew that trials were coming in not just His life (The Cross) but in the lives of His disciples. God could have prevented the trials in the lives of the disciples but He did not. In the context of the growth and development of the lives of the disciples, these trials were part of the "school of affliction" through which they (and we) must "matriculate". John MacArthur has compiled the following list for modern day disciples to help us recognize and understand at least to some degree why we experience trials and tests (which become temptations to sin if we attempt to handle them in the weakness of our flesh). The purposes for trials include… (1) To test the strength of our faith (e.g., Ex 16:4, 2Chr 32:31) (2) To humble us (2Cor 12:7, cp Dt 8:1,2,3, 16) (3) To wean us from our dependence on worldly things (Moses allowed to spend 40 years as a shepherd after 40 years as an Egyptian prince, Ex 2:11-25) (4) to call us to eternal and heavenly hope (Php 1:23, 24, 2Co 4:16, 17, 18) (5) To reveal what we really love (cf Ge 22:1-12 re Abraham's willingness to sacrifice Isaac, cp Ex 16:4) and will obey Him (Dt 13:3, Jdg 2:21,22, 3:1,4) (Love God ~ obey God = ) (6) To teach us to value God's blessings (cf Ps 63:3, 4, 5, 6, 7) (7) To develop enduring strength for greater usefulness (2Co 12:10) (8) To enable us to better help others in their trials (cf Satan's sifting of Simon Peter Lk 22:31, 32). (9) To engender a holy fear of God so that we might not sin (Ex 20:20) (Note: The original list has been modified slightly) IN SUMMARY TRIALS & AFFLICTIONS… (1). Prove our faith genuine - so when a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (2). Are only for a little while (cf 1Pe 5:10-note, Ro 8:18-note, 2Co 4:18, Heb 12:11-note "for the moment") (3). Are necessary to our growth in Christ -- thus trials in a believer's life are purposeful (cf Ro 8:28-note; Ro 8:29- note) (4). Will cause grief & sorrow so we must not think they are not of any benefit just because we grieve (cf He 12:11-note "All discipline for the moment seems not to be joyful, but sorrowful") (5). Are multicolored, of various "sizes, shapes and colors" (Jas 1:2-note) but in (1Pe 4:10-note "manifold" = poikilos) Peter says God provides multicolored grace for multicolored trials! There is sufficient grace (2Cor 12:9) to match every trial and there is no trial without sufficient grace. (6). Ultimately will bring praise, glory and honor to God. There is great comfort for suffering saints in knowing that their sufferings are neither purposeless nor fruitless. On the other hand, the sufferings of the ungodly are only a foretaste of the pangs they will endure forever. (7). Will not be fully understood as to their eternal significance until the revelation of Jesus Christ (1Cor 13:12, 1Jn 3:2, Ro 8:18-note) ><>><>><> Spirit (pneuma) has the basic meaning of breath or air (cp our English words "pneumatic", "pneumonia") refers to the vital spirit or life, the principle of life residing in man, that part of man that can live independently of the body (Mt 27:50; Ac 7:59, Lk 8:55). A T