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Leon Morris · Citado em PreceptAustin
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Morris - Jesus goes on to assure Peter that he has prayed for him (you this time is singular and indicates prayer specifically for Peter). Notice that the Master did not ask that his servant might be freed from trouble. The undergoing of difficulty and hardship is an integral part of the Christian way. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) C H
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Morris writes that "All our Gospels agree that the crucifixion took place on a Friday in the Passover season, but whether the Passover coincided with the Lord’s Supper (as it seems to do in the Synoptics) or with the crucifixion itself (as John seems to say) is one of the most difficult questions in New Testament interpretation....Possibly the best explanation is that there were different calendars in use (Ed: see note below). Jesus died as the Passover victims were being slain according to the official calendar; but he had held the Passover with his followers the previous evening according to an unofficial calendar. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) J C
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Morris - It is not clear why Judas betrayed Jesus. One motive was disappointed avarice (Mt 26:14f., which follows directly the story of the anointing with its ‘waste’, John 12:6). Some have tried to put him in a better light by suggesting, for example, that he was trying to get Jesus into a position where he would have to exercise his power and bring in the kingdom. Setting aside the not unimportant consideration that this would align Judas with Satan in the temptation narrative, all such attempts are speculation. There is no foundation for them in the texts. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) THE DANGER OF THE LOVE OF MONEY While we cannot know with certainty all of the motives of Judas there is ample evidence that love of money played an important role in catalyzing his betrayal of Jesus -
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Morris has a lengthy discourse on this "thorny topic" and below is his conclusion... The evidence is thus confusing, and it is not in the least surprising that scholars have come to very different conclusions. I do not see how we can be dogmatic in our present state of knowledge. The most natural reading of the Synoptists shows the Last Supper there to be the Passover. The most natural reading of John shows that Jesus was crucified at the very time the Passover victims were slain in the Temple. While it is undoubtedly possible to interpret the accounts in such a way that we make them tell the same story, it seems better to see them as the result of following different calendars. According to the calendar Jesus was following the meal was the Passover. But the Temple authorities followed another, according to which the sacrificial victims were slain the next day. John appears to make use of this to bring out the truth that Christ was slain as our Passover. (BORROW The Gospel according to John PAGE 784 - HINT: This book seems to always be checked out - here is a trick you can try -- search page numbers starting by entering 777. The is cumbersome but might allow you to read some of Morris' lengthy discourse. You may have to play around with numbers to make this work.) F F Bruce, “while John times his passion narrative with reference to the official temple date of the Passover, our Lord and his disciples, following (it may be) another calendar, observed the festival earlier” (p. 279). I. H. Marshall, “Our conclusion, then, is that Jesus held a Passover meal earlier than the official Jewish date, and that he was able to do so as the result of calendar differences among the Jews” (Last Supper and Lord’s Supper [Exeter, 1980], p. 75). (NTCNT-John) John MacArthur helps understand the difference between John and the Synoptic Gospels The chronological reckoning between John's gospel and the synoptics presents a challenge, especially in relation to the time of the Last Supper (John 13:2). While the synoptics portray the disciples and the Lord at the Last Supper as eating the Passover meal on Thursday evening (Nisan 14) and Jesus being crucified on Friday, John's gospel states that the Jews did not enter into the Praetorium "so that they would not be defiled, but might eat the Passover" (John 18:28). So, the disciples had eaten the Passover on Thursday evening, but the Jews had not. In fact, John (John 19:14) states that Jesus' trial and crucifixion were on the day of Preparation for the Passover and not after the eating of the Passover, so that with the trial and crucifixion on Friday Christ was actually sacrificed at the same time the Passover lambs were being slain (John 19:14). The question is, "Why did the disciples eat the Passover meal on Thursday?" The answer lies in a difference among the Jews in the way they reckoned the beginning and ending of days. From Josephus, the Mishna, and other ancient Jewish sources we learn that the Jews in northern Palestine calculated days from sunrise to sunrise. That area included the region of Galilee, where Jesus and all the disciples, except Judas, had grown up. Apparently most, if not all, of the Pharisees used that system of reckoning. But Jews in the southern part, which centered in Jerusalem, calculated days from sunset to sunset. Because all the priests necessarily lived in or near Jerusalem, as did most of the Sadducees, those groups followed the southern scheme. That variation doubtlessly caused confusion at times, but it also had some practical benefits. During Passover time, for instance, it allowed for the feast to be celebrated legitimately on two adjoining days, thereby permitting the temple sacrifices to be made over a total period of four hours rather than two. That separation of days may also have had the effect of reducing both regional and religious clashes between the two groups. On that basis the seeming contradictions in the gospel accounts are easily explained. Being Galileans, Jesus and the disciples considered Passover day to have started at sunrise on Thursday and to end at sunrise on Friday. The Jewish leaders who arrested and tried Jesus, being mostly priests and Sadducees, considered Passover day to begin at sunset on Thursday and end at sunset on Friday. By that variation, predetermined by God's sovereign provision, Jesus could thereby legitimately celebrate the last Passover meal with His disciples and yet still be sacrificed on Passover day. Once again one can see how God sovereignly and marvelously provides for the precise fulfillment of His redemptive plan. Jesus was anything but a victim of men's wicked schemes, much less of blind circumstance. Every word He spoke and every action He took were divinely directed and secured. Even the words and actions by others against Him were divinely controlled. See, e.g., John 11:49-52; 19:11. (Interpretative Difficulties) (See another discussion by MacArthur in his sermon on Mt 26:17-19 The Last Passover Part 1) See also Dr MacArthur's Study Guide on The Lord's Supper - Select passages from the "The Last Passover - Part 1" from the drop down menu - Jim Bomkamp - “In their excellent Harmony of the Gospels, Robert Thomas and Stanley Gundry (BORROW - SEE PAGE 320) suggest a possible solution to the dilemma (pp. 320-23). The Jews at that time reckoned days in one of two ways: from sunset to sunset or from sunrise to sunrise. The first approach was traditionally Jewish (Ge 1:5) while the second was Roman, although it had biblical precedent (see Ge 8:22). If Matthew, Mark, and Luke used the Jewish reckoning, and John the Roman, then there is no contradiction. There was an “overlapping” of days that permitted both groups to celebrate on the same date but a different day. The temple priests permitted the Jews to bring their lambs for sacrifice either the earlier or the later time. Apparently the Jewish leaders followed the Roman form of reckoning (John 18:28) while Jesus and the disciples followed the Jewish form.” (Sermon) Bible Knowledge Commentary - The Synoptic Gospels speak of the meal Jesus ate with His disciples as the Passover meal. But the Gospel of John indicates Jesus died on the cross at the exact time that lambs were slain in preparation for the nation's Passover meals (John 19:14). But this can be explained by the fact that the Feast of Unleavened Bread was a seven-day feast following the one-day Feast of the Passover, but sometimes all eight days were called "the Passover" (Luke 2:41; 22:1; Acts 12:3-4) or the seven days were the "Passover Week" (John 19:14) A different explanation is that Jews in the first century followed two calendars in observing the Passover. According to this view Jesus and His disciples observed one date, eating the Passover meal before His crucifixion, whereas most of the nation, including the Pharisees, followed the other calendar in which the Passover lambs were slain on the very day of Jesus' death. (See Bible Knowledge Commentary - Page 258) Norman Geisler - Did Jesus institute the Lord’s Supper on the day of the Passover or the day before? PROBLEM: If the first three Gospels (synoptics) are correct, then Jesus instituted the Lord’s Supper “on the first day of Unleavened Bread, when they killed the Passover lamb” (cf. Matt. 26:17; Luke 22:1). But John places it “before the feast of the Passover” (13:1), the day before the crucifixion on which “they might eat the Passover” (18:28). SOLUTION: There are two basic positions embraced by evangelical scholars on this point. Those who hold that Jesus ate the Passover lamb (and instituted the Lord’s Supper at the end of it) on the same day it was observed by the Jews, support their view as follows: (1) It was the day required by OT Law, and Jesus said He did not come to destroy the Law, but to fulfill it (Matt. 5:17–18). (2) It seems to be the meaning of Mark 14:12 which says it was “on the first day of Unleavened Bread, when they killed the Passover lamb.” (3) When John 19:14 speaks of it being “the Preparation Day of the Passover” they take this to mean simply the preparation for the Sabbath which occurred in that paschal week. Other scholars contend that Jesus ate the Passover lamb on the day before the Jews did because: (1) He had to eat it a day early (Thursday) in order that He might offer Himself the next day (Good Friday) as the Passover Lamb (cf. John 1:29) to the Jews, in fulfillment of OT type on the very day they were eating the Passover lamb (1 Cor. 5:7). (2) The plain reading of John 19:14 is that it was “the Preparation Day of the Passover” [not the Sabbath], or in other words, the day before the Passover was eaten by the Jews. (3) Likewise, John 18:28 affirms that the Jews did not want to be defiled on the day Jesus was crucified “that they might eat the Passover.” Either view is possible without contradiction. However, the latter view seems to explain the texts more forthrightly. (When Critics Ask see page 319 - see also page 292 for related comments on the question "If Jesus was crucified on Friday, how could He have been in the grave three days and nights?") William Lane commenting on the parallel passages in Mark gives us an overview of the difficulty in resolving differences between the accounts in the Synoptic Gospels and the account in the Gospel of John: The chronological note in Mk 14:12 (Lk 22:7) clearly implies that the meal which Jesus celebrated with his disciples was the Passover and that the day of his arrest, condemnation and crucifixion was the 15th of Nisan. The Fourth Gospel, however, appears to situate Jesus’ death in the framework of the preparation for the Passover on the 14th of Nisan (John 18:28; 19:14, 31, 42), which would mean that the meal could not have been the Passover. The resolution of this difficulty is one of the most difficult issues in passion chronology. There are a number of positive elements in the Marcan narrative which substantiate that the Last Supper was a Passover meal. The return to Jerusalem in the evening for the meal (Mk 14:17) is significant, for the paschal meal had to be eaten within the city walls (M. Pesachim VII. 9). An ordinary meal was taken in the late afternoon, but a meal which begins in the evening and continues into the night reflects Passover practice (Ex 12:8; Jubilees 49:12). The reference to reclining (Mk 14:18) satisfies a requirement of the Passover feast in the first century when custom demanded that even the poorest man recline for the festive meal (M. Pesachim X. 1). While a normal meal began with the breaking of bread, on this occasion Jesus broke the bread during the meal and following the serving of a dish (Mk 14:18–20, 22). The Passover meal was the one occasion when the serving of a dish preceded the breaking of bread. The use of wine was generally reserved for festive occasions and was characteristic of the Passover (M. Pesachim X. 1). Finally, the interpretation of the elements of the meal conforms to Passover custom where the haggadah (or interpretation) is an integral part of the meal. The cumulative evidence supports the claim made in Mk 14:12, 14, 16 that the disciples prepared a Passover meal and that the external forms of the Passover were observed at the meal itself. There are indications that the Fourth Evangelist also regarded the meal which Jesus shared with his disciples as a Passover. The feast takes place within Jerusalem even though the city was thronged with pilgrims (John 12:12, 18, 20; 13:2; 18:1; cf. Mark 14:17). The supper is held in the evening and lasts into the night (John 13:30; cf. Mark 14:17). The meal was ceremonial in character and the participants reclined at table (John 13:12, 23, 25, 28; cf. Mark 14:18). Finally, the walk to Gethsemane followed by the betrayal conforms to the Marcan sequence of events (John 18:1ff.; Mark 14:26ff.). In this light it seems that the concern of the priests expressed in John 18:28, that they should not become defiled and so be prohibited from eating “the pesach,” has reference not to the paschal lamb (which would have been eaten the evening before) but to the chagigah, the paschal sacrifices (lambs, kids, bulls) which were offered throughout the festival week. These paschal sacrifices are designated by the term pesach in Deut. 16:2 and 2 Chron. 35:7. If this understanding informed the tradition John has transmitted, the apparent contradiction with the evidence of Mark is removed. (NICNT-Mark or see The Gospel of Mark - Page 497) In the present context the time phrase then came the first day introduces this next section which is commonly referred to as the Last Supper. Mark 14:12+ records their question "Where do You want us to go and prepare for You to eat the Passover?” Passover (3957)(pascha) in this passage refers to the paschal lamb whereas in Lk 22:1 pascha referred to the entire Passover feast and in Luke 22:8, 11, 13, 15 pascha refers to the Passover meal during which the roasted lamb was eaten. John
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Morris says "The hour was the hour of Jesus’ departure from this world to return to the Father through his death, resurrection and exaltation." And while Luke does not describe the scene, John does describe the soon to die Servant's act of washing the disciple's feet prior to partaking of the Passover/Last Supper (John 13:3-5). God is El Elyon, the Most High God and as such He is sovereign over EVERYTHING, including time. God Who is timeless and eternal controls all time. He will not let His enemies act to bring critical moments of history before they fit His sovereign plan of redemption. Men did not control Jesus even when they arrested Him. They could do so only in God's time. This aspect of God's sovereignty should humble us all but to many it is the ultimate challenge to their "individual" rights. Thus they are hostile to this great attribute of God which has brought comfort to thousands of saints over the ages. In the present context Luke affirms that finally the time had arrived and Jesus was to be presented as the sacrificial Lamb of God at the Passover celebration. Reclining At the Last Supper He reclined at the table - While not as famous as Da Vinci, the picture above is more accurate showing the disciples reclining on their left elbow with their heads near the low table and feet farthest away. This is likely what the scene looked like at this last Passover, which would soon become the Last Supper. See related discussion of a triclinium, including a picture of the style of dining table used in ancient Rome. This posture was practiced in the Passover meal by the Jews to symbolize that they were now a free people. It was also the posture at other special meals (cf Lk 11:37, Lk 14:10, Lk 17:7). The fact that they reclined indicates that this is a long meal, quite different then the original Passover celebration which was eaten in haste as the Jews prepared to flee Egypt. As discussed below the traditional Passover Seder had several stages. None of the Gospel writers describe Jesus' trek into the city to celebrate the Passover. What is notable is that Jesus and the disciples were able to enter the city and travel to the upper room without being noticed (at least nothing recorded in Scripture)! Was this made possible supernaturally? Keep in mind His triumphal entry was in front of thousands and He had been teaching daily in the Temple (Lk 19:47-48+). How could Jesus possibly walk through the city without being recognized and causing considerable commotion? This is one of the many questions that will not be answered until we are with Him! In the first Passover meal God gave Israel instructions ‘Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste–it is the LORD’S Passover." (Ex 12:11+) So even though this was Jesus' last Passover meal, it would be a time to be savored with His twelve disciples, for it was also "the Lord's Passover."
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Morris - “The fact that God overrules the evil that bad people do as he brings his purposes to pass does not make them any the less evil.” (Borrow The Gospel According to St. Luke: An Introduction and Commentary) But woe (ouai) to that man by whom He is betrayed (paradidomi - present tense - Judas was in process of doing this) - But is a term of contrast which contrasts God's sovereignty (has been determined) with human responsibility. Judas would betray Jesus just as God had pre-determined (sovereignty), and he would be held accountable for his actions (human responsibility)(Woe!). This has to be the worst woe in the history of the world! Woe in this context speaks of intense distress and for Judas that would be in time and throughout eternity! Judas illustrates the danger and the tragedy of seeing and hearing truth and in essence "trampling" on it! (cf Heb 10:29) Judas Iscariot was the classic apostate, who had grace and truth, who seemed to partake of truth for 3 years and yet intentionally, willfully withdrew from and rejected the truth from the One Who is Truth personified. He reminds one of those in Hebrews 6:4 "For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit (JUDAS SURELY WAS), and have tasted the good word of God and the powers of the age to come (JUDAS DID - SEE Lk 9:1-2+), and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame." (Heb 6:4-6+) . THOUGHT- Beloved, for those folks you share the Gospel with and they draw back making the statement "I might believe if I had more evidence that Jesus was real," you need to remind them of Judas Iscariot. No man had more exposure to the "real Jesus" and yet still steadfastly and resolutely rejected "the Way, the Truth and the Life" (John 14:6+)! The problem is never about enough evidence. The heart of the problem is the heart! Judas is an example of those individuals described in the most serious and fearful warning passage in the book of Hebrews... For if we go on sinning willfully after receiving the knowledge of the truth (JUDAS WOULD BE THE PROTOTYPICAL EXAMPLE AFTER THREE YEARS IN THE VERY PRESENCE OF THE ONE WHO IS "FAITHFUL AND TRUE" Rev 19:11+), there no longer remains a sacrifice for sins, 27 but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES....29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified (JUDAS LITERALLY HEARD JESUS WORDS INAUGURATING THE NEW COVENANT IN HIS BLOOD!), and has insulted the Spirit of grace? 30 For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” 31 It is a terrifying thing to fall into the hands of the living God. (Hebrews 10:26-27+, Hebrews 10:29-31+) Mark records "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." (Mk 14:21+, cf Matthew's similar wording - Mk 26:24) Beloved, while Judas' degree of eternal punishment will be greater than others because of his greater light (Mk 11:21-22+, Lk 10:13-16+), ALL who reject Christ will sadly suffer the horrors of eternal punishment and thus it would have been better for them had they never been born! Does this horrible truth not impel and compel us to seek to speak the Gospel to those lost in spiritual darkness while they might still be found with the light of the Gospel (cf 2 Cor 4:4+)? 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
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Morris - He who has been through deep waters has the experience that enables him to be of help to others (cf. 2 Cor. 1:6). (Borrow The Gospel According to St. Luke: An Introduction and Commentary) JESUS NEVER LET'S GO BELOVED! Play Matt Redman's song "You Never Let Go" Even though I walk through the valley of the shadow of death Your perfect love is casting out fear And even when I'm caught in the middle of the storms of this life I won't turn back I know You are near And I will fear no evil For my God is with me And if my God is with me Whom then shall I fear? Whom then shall I fear? Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me And I can see a light that is coming for the heart that holds on A glorious light beyond all compare And there will be an end to these troubles But until that day comes We'll live to know You here on the earth And I will fear no evil For my God is with me And if my God is with me Whom then shall I fear? Whom then shall I fear? Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me Yes, I can see a light that is coming for the heart that holds on And there will be an end to these troubles But until that day comes Still I will praise You, still I will praise You Yes, I can see a light that is coming for the heart that holds on And there will be an end to these troubles But until that day comes Still I will praise You, still I will praise You Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me Oh, You never let go, You never let go Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me You never let, You never let go You never let go of me I have prayed (1189)(deomai) means to plead, petition, ask urgently, even to beg. Deomai - Matt. 9:38; Lk. 5:12; Lk. 8:28; Lk. 8:38; Lk. 9:38; Lk. 9:40; Lk. 10:2; Lk. 21:36; Lk. 22:32; Acts 4:31; Acts 8:22; Acts 8:24; Acts 8:34; Acts 10:2; Acts 21:39; Acts 26:3; Rom. 1:10; 2 Co. 5:20; 2 Co. 8:4; 2 Co. 10:2; Gal. 4:12; 1 Thess. 3:10 Faith (4102)(pistis) trust, commitment, confidence, conviction. In the Synoptic Gospels pistis is frequently employed to indicate trust in Jesus’ ability and willingness to meet both physical and spiritual needs (e.g., Mt 8:10; 9:2,29; 15:28; Mk 10:52; Lk 7:50; 17:19). In this context in Lk 22:32 pistis refers to belief directed toward Jesus, so that one is confident in His promises and provision and trusting Him (relying on Him) for His protection and power. Pistis in Luke and Acts - Lk. 5:20; Lk. 7:9; Lk. 7:50; Lk. 8:25; Lk. 8:48; Lk. 17:5; Lk. 17:6; Lk. 17:19; Lk. 18:8; Lk. 18:42; Lk. 22:32; Acts 3:16; Acts 6:5; Acts 6:7; Acts 11:24; Acts 13:8; Acts 14:9; Acts 14:22; Acts 14:27; Acts 15:9; Acts 16:5; Acts 17:31; Acts 20:21; Acts 24:24; Acts 26:18 Fail (1587)(ekleipo from ek = out or an intens. + leípō = to fail, to leave out or off) means to leave out, leave off, by implication to cease. It means to come to an end, give out, die out, be obscured (Lk 22:45), come to an end (Heb 1:12). Our English eclipse. Ekleipo - Lk. 16:9 = of worldly wealth "when (not if) it fails"; Lk. 22:32; Lk. 23:45 = it was dark for 3 hours (Lk 23:44) because "the sun was obscured"; Heb. 1:12 = "Your years will not come to an end." Turned again (1994)(epistrepho from epí = motion toward + strepho = turn around) means literally to turn around (as Jesus did in Mt 9:22. Peter Acts 9:40), to return. Figuratively epistrepho means to convert, the idea being that there is a definite turn to God in conduct as well as in one's mind. Epistrepho is frequently associated with repentance. Make them steadfast in heart and mind. Frequently used in this sense in (Ro 1:11; 16:25; 1 Th. 3:2, 13; 2 Th. 2:17; 3:3; Jas 5:8; 1 Pe 5:10; 2 Pe 1:12; Rev. 3:2). Friberg - (1) intransitively, active and middle with aorist passive; (a) literally, of physical movement turn around, turn (about) (Jn 21.20); return, turn back (Acts 15.36); (b) figuratively, of religious or moral change change one's ways, repent (Mk 4.12 ); of a change of mind or course of action come to believe again in, turn back to, return to (Lk 17.4; Gal 4.9); (2) transitively, of religious or moral change turn, bring back, cause to change (Jas 5.19, 20)" (Borrow Analytical Lexicon of the Greek New Testament) Epistrepho - 35v - back(2), back*(3), return(6), returned(3), returns(2), take back(1), turn(8), turn back(1), turned(6), turned again(1), turned around(1), turning(2), turning around(2), turns(2), turns...back(1). Matt. 10:13; Matt. 12:44; Matt. 13:15; Matt. 24:18; Mk. 4:12; Mk. 5:30; Mk. 8:33; Mk. 13:16; Lk. 1:16; Lk. 1:17; Lk. 2:39; Lk. 8:55; Lk. 17:4; Lk. 17:31; Lk. 22:32; Jn. 21:20; Acts 3:19; Acts 9:35; Acts 9:40; Acts 11:21; Acts 14:15; Acts 15:19; Acts 15:36; Acts 16:18; Acts 26:18; Acts 26:20; Acts 28:27; 2 Co. 3:16; Gal. 4:9; 1 Thess. 1:9; Jas. 5:19; Jas. 5:20; 1 Pet. 2:25; 2 Pet. 2:22; Rev. 1:12 Strengthen (4741)(sterizo) means to make firm or solid, to cause to be inwardly firm or committed. Sterizo is used metaphorically in this passage to describe stabilizing other wavering saints by providing a support so that they will not totter. Sterizo is often used in the NT to describe helping Christians grow strong and firm in their faith (Ro 1:11; Ro 16:25; 1 Th 3:2, 13; 2 Th 2:17) It is notable that this same verb sterizo is twice used by Peter in his two letters, and the related derivative word 'steadfastness,' (sterigmos) is used by Peter in 2 Pe 3:17 and is derived from sterizo. Sterizo - 14v - confirm(1), determined(1), establish(2), established(2), fixed(1), strengthen(6), strengthening(1). Lk. 9:51; Lk. 16:26; Lk. 22:32; Acts 18:23; Rom. 1:11; Rom. 16:25; 1 Thess. 3:2; 1 Thess. 3:13; 2 Thess. 2:17; 2 Thess. 3:3; Jas. 5:8; 1 Pet. 5:10; 2 Pet. 1:12; Rev. 3:2 1 Peter 5:10; After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 2 Peter 1:12; Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. 2 Peter 3:17 You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness (sterigmos derived from sterizo), A reflection on FAILURE - When I am thinking about the times my faith has wavered. We tend to dwell on our faltering efforts at faith, remembering well the falls we’ve taken along the way to maturity. We should not take them lightly, but neither should we let them define us. Jesus saw Simon Peter’s denial in advance, yet He prayed with confidence that his faith would not fail. In the final analysis, it did not. And that’s what counts with Jesus. Do not let your failures define you. Trust Jesus. He has prayed for you. Illustration: A little boy was caught under the debris of a falling building in the city of Liverpool. The rescuers were working might and main to take away the debris. Now and then they stopped to listen, and then they could hear his plaintive voice, weakly crying: "Heave away, chaps! heave away." Let all of us "heave away." Let us reach out our hand to help those in our midst who are being tempted and led away by satan. ILLUSTRATION - I believe that one of the main things that keeps us from receiving God’s grace in Christ is our pride. We think, “Yes, I’ve failed God, but it wasn’t all that bad. Besides, I’m basically a good person.” The Bible says that God opposes the proud, but He gives grace to the humble (1 Pet. 5:5). If you want God’s grace, you must humble yourself and come as a needy sinner. In the highlands of Scotland, sheep occasionally wander off among the rocky crags and get themselves trapped on dangerous ledges. They leap down to get the sweet grass on a ledge, but they can’t get back up. A shepherd will allow the helpless animal to remain there for days, until it becomes so weak that it’s unable to stand up. Finally, he ties a rope around himself and goes over the ledge to rescue the straying sheep. You may be like that straying sheep. You have allowed sin to entice you into a situation where you are trapped and unable to find your way out. Maybe you’ve even called out to God, but He doesn’t seem to be answering. The reason is, He knows that you’re still too strong in yourself. But when you come to the end of yourself and recognize that you cannot do anything to save yourself, if you will call out to Jesus Christ, He will save you. He is the Good Shepherd, who laid down His life for His sheep. Confess your sin and failure to Him. Cry out to Him to save you from your sins. You will experience His abundant grace. (Steven Cole)
Lucas 22
Morris - Jesus goes on to inform the disciples that the words of Isaiah 53:12 are about to be fulfilled. This is noteworthy as one of the few places in the New Testament in which that chapter (ISAIAH 53+) is explicitly applied to Jesus. Jesus sees his death as one in which he will be one with sinners. This surely points to that death as substitutionary: Jesus will take the place of sinful people. Since he is in such a plight the disciples are also in danger. Rieu brings out something of the danger to both the disciples and Jesus with his rendering: ‘Indeed for me the course is run.’ (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Norman Crawford –No words from the lips of the Lord more fully reveal who He is and why He was in the world. He is the perfect Servant of Jehovah who came to be marred, bruised and crushed as the sin offering, suffering as the perfect Substitute for the sins of many.(What the Bible Teaches: Luke )
Lucas 22
Morris - Jesus’ response, It is enough, means not ‘Two will be sufficient’ but rather, ‘Enough of this kind of talk!’ He dismisses a subject in which the disciples were so hopelessly astray. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Steven
Lucas 22
Morris - Luke locates the agony only on the Mount of Olives (Matthew and Mark tell us that it was at Gethsemane). His account is quite short. Where the other Synoptists tell us that Jesus went away and prayed three times and record what he said between the first and second occasions, Luke condenses the story and gives us just one example of Jesus’ prayer. Unlike them, too, he does not tell of Jesus’ singling out of Peter and James and John. He emphasizes the prayer of Jesus rather than the failure of the apostles. 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) J C