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John MacArthur · Citado em PreceptAustin
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MacArthur - This Passover would be the last divinely authorized one. From this point on there would be a new memorial—not one recalling the lambs' blood on the doorposts but the blood of the Lamb of God (John 1:29,36; Rev. 5:6; 6:9; 7:10,17; 14:4,10; 15:3; 19:9; 22:1,3) "poured out for many for forgiveness of sins" (Mt. 26:28). The Last Supper celebrated by the Lord with His disciples gave Him opportunity to use the elements of the Passover meal to form a transition from the old covenant Passover to the new covenant Lord's Supper (1 Cor. 11:23-26). (MacArthur New Testament Commentary – John) Rod Mattoon - The Feast of Unleavened Bread was to be observed by eating unleavened bread. In fact, no leaven or leavened bread was to be eaten and no leaven was to be seen or allowed in the home. The home was completely scoured of any kind of leaven. Exodus 13:7 "Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters." The Feast of Unleavened Bread is a picture of our relationship and walk with God. Leaven is a type or symbol of sin in the Bible. As leaven was removed from Jewish homes, we are to remove sinful habits, actions, attitudes, and associations from our lives. We are to get the leaven of sinful living out! It was Paul who told us to "put off or get some things out of our lives. (Colossians 3:8-9+) (Mattoon's Treasures from Luke) Unleavened (106)(azumos from a = negative + zume = leaven) means free from yeast, without fermentation and speaks of unleavened bread, the Hebrew word matzoth, eaten by the Jews during Passover. Figuratively, undefiled or a life free from sinful corruption (1 Cor 5:7-8). In the NT feast of unleavened bread is used to speak of the Passover (Mt. 26:17; Mk. 14:1; Mk. 14:12; Lk. 22:1; Lk. 22:7; Acts 12:3; Acts 20:6). Gilbrant observes that Pauls' use of azumos in 1 Corinthians "drew upon the cultic heritage of azumos to admonish his readers. Paul used the picture of the Jewish practice of removing all leavened food from the house before eating the Passover meal to admonish the Corinthians to rid themselves of the “leaven of malice and wickedness” (5:8, NIV). The Passover lamb, Christ, had already been sacrificed. And according to Jewish custom, when the Passover lamb had been slaughtered in the temple there must not be any leavened bread present in any house. This prohibition lasted as long as the Festival. Just as leaven polluted the Feast, so sin pollutes the life and fellowship of true believers in the new house of God. Christ demands renewal. Paul was particularly concerned here that the effects of the sexually immoral should not infiltrate and pollute (like yeast) the body of Christ (see 1 Corinthians 5:11). The believers must take action and expel the wicked from their midst (1 Corinthians 5:6-13). (Complete Biblical Library Greek-English Dictionary) Azumos - 9x in 9v - All translated unleavened - Mt. 26:17; Mk. 14:1; Mk. 14:12; Lk. 22:1; Lk. 22:7; Acts 12:3; Acts 20:6; 1 Co. 5:7; 1 Co. 5:8 Azumos - 54x in 46v - Gen. 19:3; Exod. 12:8; Exod. 12:15; Exod. 12:18; Exod. 12:20; Exod. 12:39; Exod. 13:6; Exod. 13:7; Exod. 23:15; Exod. 29:2; Exod. 29:23; Exod. 34:18; Lev. 2:4; Lev. 2:5; Lev. 6:16; Lev. 7:12; Lev. 8:2; Lev. 8:26; Lev. 10:12; Lev. 23:6; Num. 6:15; Num. 6:17; Num. 6:19; Num. 9:11; Num. 28:17; Deut. 16:3; Deut. 16:8; Deut. 16:16; Jos. 5:11; Jdg. 6:19; Jdg. 6:20; Jdg. 6:21; 1 Sam. 28:24; 2 Ki. 23:9; 1 Chr. 23:29; 2 Chr. 8:13; 2 Chr. 30:13; 2 Chr. 30:21; 2 Chr. 30:22; 2 Chr. 35:17; Ezr. 6:22; Ezek. 45:21; Robert Stein - Originally the Passover was a one-day feast that preceded by a day the Feast of Unleavened Bread, i.e., it was celebrated on the 14th of Nisan. In NT times, however, in popular thinking, the Passover was the beginning of the Feast of Unleavened Bread. In the Talmud Jesus’ death is also associated with the Passover (Sanhedrin folio 43a). (New American Commentary – Volume 24: Luke) This is a fascinating side note: The Jewish Talmud describes the death of the Passover Lamb of God on the Passover! And yet the Jewish scholars remained blind to the truth for "their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ." (2 Cor 3:14) Sanhedrin folio 43a records - On the eve of the Passover Yeshu (34) was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Any one who can say anything in his favour, let him come forward and plead on his behalf.' But since nothing was brought forward in his favour he was hanged on the eve of the Passover!" Passover (3957)(pascha) is the transliteration of the Hebrew word pesach/pesah (06453) which is a masculine noun thought by some writers (Brown-Driver-Briggs Hebrew and English Lexicon) to have its origin from pacach/pasah which apparently means to pass over; to spare (Ex 12:13, 23, 27 - "Jehovah will pass"). Depending on the context, pascha refers to the Passover lamb (Lk 22:7), the Passover meal (Lk 22:8), or the festival of Passover (Lk 22:1). The Passover as used in Lk 22:1 is combined with the Feast of Unleavened Bread by Luke in a metonymy (one word or phrase is substituted for another with which it's closely associated) writing "the Feast of Unleavened Bread…called the Passover, was approaching." (Lk 22:1) Rooker adds that "These two ceremonies were apparently combined at the beginning, for the Passover lamb was to be eaten with unleavened bread (Ex 12:8)." (New American Commentary). The whole feast, including the paschal eve, is called the festival of Unleavened Bread (Ex 23:15; Lv 23:6; Ezra 6:22; Lu 22:1, 7; Acts 12:3; 20:6); but the simple name “Passover” (when they celebrate the "Passover Seder") is the one commonly used by the Jews to the present day for the festival of Unleavened Bread (2Chr 30:15; 35:1, 11; Mk 14:1) Zodhiates on pascha - The Passover, an exemption, immunity (Sept.: Ex. 12:11, 21). The great sacrifice and festival of the Jews which was instituted in commemoration of God's sparing the Jews when He destroyed the firstborn of the Egyptians. It was celebrated on the fourteenth day of the month Nisan. For the institution and particular laws of this festival see Ex. 12; Lev. 23:5; Num. 9:2-6. The later Jews made some additions. In particular they drank four cups of wine at various intervals during the paschal supper. The third of these cups, called the cup of benediction, is referred to in 1 Cor. 10:16 (cf. Matt. 26:27). In the NT, tó páscha, the Passover, may refer to the festival or to the paschal lamb. (I) The paschal lamb, a year-old lamb or kid, slain as a sacrifice (Ex 12:27). According to Josephus, the number of lambs sacrificed at Jerusalem in his time was 256,500. They were slain between the ninth and eleventh hour, which is from 3:00 to 5:00 p.m. (ANOTHER SOURCE: The lamb was slain "between the two evenings" (twilight Ex 12:6, Lev 23:5; Nu 9:3, 5, 11), "between 3 p.m. and sunset" Edersheim - see also NET Note below). Metaphorically used of Christ (1 Cor. 5:7). (II) Páscha also referred to the paschal supper as the commencement of the seven day festival of unleavened bread called tá ázuma <G106>. See Ex. 12:15ff.; Lev. 23:5ff. (A) It was used of the paschal supper alone (Matt. 26:18 meaning to keep or celebrate the paschal supper). Heb. 11:28 means that Moses instituted and kept the Passover (Sept.: Ex. 12:48; Num. 9:4ff.). (B) In a wider sense it also included the seven days of unleavened bread, the paschal festival (Matt. 26:2; Mark 14:1+; Luke 2:41; 22:1; John 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:39; 19:14; Acts 12:4). The whole Passover is sometimes called the Feast of Unleavened Bread. See ázumos <G106>, unleavened; arníon <G721>, lamb; amnós <G286>, sacrificial lamb; arén <G704>, lamb. (C) The expression "to eat the pass-over" means to keep the festival (Matt. 26:17; Mark 14:12, 14; Luke 22:11, 15; John 18:28; Sept.: Ex. 12:43 [cf. 2 Chr. 30:18]); "to make ready the passover" (a.t.) means to prepare for eating (Matt. 26:19; Mark 14:16; Luke 22:8, 13); to kill the passover (Mark 14:12; Luke 22:7; Sept.: Ex. 12:21; Deut. 16:2, 5, 6). (Complete Word Study Dictionary – New Testament) NET Note on when the Lamb was slain in Exodus 12:6 - "Twilight" = Heb "between the two evenings" or "between the two settings" (ben ha'arbayim). This expression has had a good deal of discussion. (1) Targum Onq. says "between the two suns," which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first "evening" would be the time between sunset and the appearance of the crescent moon, and the second "evening" the next hour, or from the appearance of the crescent moon to full darkness (see Dt 16:6 – "at the going down of the sun"). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3–5 P.M. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 P.M. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89–90). Late afternoon or early evening seems to be intended, the time of twilight perhaps. ISBE on Passover - The Passover was the annual Hebrew festival on the evening of the 14th day (Wikipedia says 15th day) of the month of Abib or Niṣan , as it was called in later times. It was followed by, and closely connected with, a 7 days' festival of unleavened bread, to which the name Passover was also applied by extension (Leviticus 23:5+ and here in Luke 22:1). Both were distinctly connected with the Exodus, which, according to tradition, they commemorate; the Passover being in imitation of the last meal in Egypt, eaten in preparation for the journey, while Yahweh, passing over the houses of the Hebrews, was slaying the firstborn of Egypt (Ex 12:12f; Ex 13:2, Ex 13:12ff); the festival of unleavened bread being in memory of the first days of the journey during which this bread of haste was eaten (Ex 12:14-20). Pascha - 29x in 27v - all translated Passover Matt. 26:2; Matt. 26:17; Matt. 26:18; Matt. 26:19; Mk. 14:1; Mk. 14:12; Mk. 14:14; Mk. 14:16; Lk. 2:41; Lk. 22:1; Lk. 22:7; Lk. 22:8; Lk. 22:11; Lk. 22:13; Lk. 22:15; Jn. 2:13; Jn. 2:23; Jn. 6:4; Jn. 11:55; Jn. 12:1; Jn. 13:1; Jn. 18:28; Jn. 18:39; Jn. 19:14; Acts 12:4; 1 Co. 5:7; Heb. 11:28 Pascha - 29x in 28v in the Septuagint - always of the Passover Exod. 12:11; Exod. 12:21; Exod. 12:27; Exod. 12:43; Exod. 12:48; Exod. 34:25; Lev. 23:5; Num. 9:2; Num. 9:4; Num. 9:6; Num. 9:10; Num. 9:12; Num. 9:13; Num. 9:14; Num. 28:16; Num. 33:3; Deut. 16:1; Deut. 16:2; Deut. 16:5; Deut. 16:6; Jos. 5:10; 2 Ki. 23:21; 2 Ki. 23:22; 2 Ki. 23:23; Ezr. 6:19; Ezr. 6:20; Ezr. 6:21; Ezek. 45:21; William Barclay gives us some background details on the annual Passover festival - There were elaborate preparations for the Passover. Roads were repaired; bridges were made safe; wayside tombs were whitewashed lest the pilgrim should fail to see them, and so touch them and become unclean. For a month before, the story and meaning of the Passover was the subject of the teaching of every synagogue. Two days before the Passover there was in every house a ceremonial search for leaven. The householder took a candle and solemnly searched every nook and cranny in silence, and the last particle of leaven was thrown out. Every male Jew, who was of age and who lived within 15 miles of the holy city, was bound by law to attend the Passover. But it was the ambition of every Jew in every part of the world (as it is still) to come to the Passover in Jerusalem at least once in his lifetime. To this day, when Jews keep the Passover in every land they pray that they may keep it next year in Jerusalem. Because of this vast numbers came to Jerusalem at the Passover time. Cestius was governor of Palestine in the time of Nero and Nero tended to belittle the importance of the Jewish faith. To convince Nero of it, Cestius took a census of the lambs slain at one particular Passover. Josephus tells us that the number was 256,500. The law laid it down that the minimum number for a Passover celebration was 10. That means that on this occasion, if these figures are correct, there must have been more that 2,700,000 pilgrims to the Passover. It was in a city crowded like that that the drama of the last days of Jesus was played out.The atmosphere of Passover time was always inflammable. The headquarters of the Roman government was at Caesarea, and normally only a small detachment of troops was stationed at Jerusalem; but for the Passover season many more were drafted in. (Luke 22 Commentary) Rob Mattoon adds "The Passover lamb was slain at the end of the 14th between 3:00 to 5:00 in the afternoon. As many as a quarter of a million lambs were slain at this time. Where did all the thousands of gallons of blood from these slain lambs go? How did they get rid of it? The answer is there was a drain at the base of the altar where it flowed (Leviticus 1:11, 13; 4:7, 18, 25, 30, 34). Huge amounts of water were poured into the altar's drainage system to flush the blood of these lambs. The Temple Mount was on a hill with a flat limestone surface. The drains emptied the blood into the Brook Kidron in the Kidron Valley that was below the Temple. Normally, this valley was dry throughout the year, but with the spring rains that came at Passover, the valley was turned into a flowing brook of water that would become a crimson stream as the blood of the lambs flowed into the water. (Treasures from Luke: Volume Six) William
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MacArthur adds that "through the years, the feast had developed the custom of being a rather lengthy affair, and since they were no longer going to be hurrying out of Egypt as with the first Passover, the custom was adopted that they would recline as they did at many feasts when the eating was leisurely. And so, we find Jesus adapting Himself to that custom and having no problem with that. He is reclining then with the twelve." (Sermon) And the apostles with Him - Luke 22:14KJV has "twelve apostles" as in Mt 26:20 which has "the twelve disciples" and Mk 14:17 "the twelve." Judas Iscariot was of the number of the twelve. One reason the number has some importance is the fact that one Passover lamb was to serve a company of not less than ten nor more then twenty persons, so 12 is "kosher" so to speak. Apostles (652)(apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. Matthew and Mark only use apostle one time each (Mt 10:2, Mk 6:30) but Luke has 35 uses, most in the book of Acts: Lk. 6:13; Lk. 9:10; Lk. 11:49; Lk. 17:5; Lk. 22:14; Lk. 24:10; Jn. 13:16; Acts 1:2; Acts 1:26; Acts 2:37; Acts 2:42; Acts 2:43; Acts 4:33; Acts 4:35; Acts 4:36; Acts 4:37; Acts 5:2; Acts 5:12; Acts 5:18; Acts 5:29; Acts 5:40; Acts 6:6; Acts 8:1; Acts 8:14; Acts 8:18; Acts 9:27; Acts 11:1; Acts 14:4; Acts 14:14; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22; Acts 15:23; Acts 16:4; JESUS' FINAL HOURS THURSDAY After Sundown Last Supper Prayer in Garden Betrayal and arrest THURSDAY-FRIDAY Nighttime Custody Hearing before Annas Trial before Caiaphas Peter's denial FRIDAY Early Morning Sanhedrin completes Deliberations Jesus Sent to Pilate Hearing Before Pilate Jesus Sent to Herod Return to Pilate Late Morning/Noon Jesus Nailed to Cross Mid-afternoon Jesus Dies Near Sundown Jesus Buried Luke 22:15 And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; KJV Luke 22:15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: NLT Luke 22:15 Jesus said, "I have been very eager to eat this Passover meal with you before my suffering begins. I have earnestly desired to eat this Passover with you before I suffer.Luke 12:50; John 4:34; 13:1; 17:1 Luke 22 Resources - Multiple Sermons and Commentaries Alfred Edersheim - The Paschal Supper Related Passages: Note that the institution of the Lord’s Supper has been handed down to us in four forms, here in Lk 22:15-20 and the three references below: Mark 14:22-25+ 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.” 23 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. 25 “Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” Matthew 26:26-29 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.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29“But I say to you, 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.” 1 Cor 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 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 this, as often as you drink it, in remembrance of Me.” JESUS' PASSIONATE DESIRE: "WITH DESIRE I DESIRE" I have earnestly desired - The literal rendering is "with desire I did desire to eat this Passover with you." Jesus couples the noun epithumia (desire) with the verb epithumeo (to desire), to emphasize the depth of His desire. The Hebrew language would double up words to emphasize a point as in Psalm 1:1 which is literally "Blessed, blessed" to emphasize the greatness of the blessing of obedience. Here "with desire I desire" emphasizes the divine imperative that Jesus eat this last Passover and to do so with His disciples. It also expresses Jesus' strong desire for a time of intimate fellowship (to share a meal was regarded as a time of shared fellowship). And these would have been His last words before He died and He longed to communicate these words (read John 13-16) to those who had followed Him and who would take up His baton when the Holy Spirit had come upon them (Lk 24:49+, Acts 1:8+).
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MacArthur comments that "In a few hours He would go from eating a sacrificial lamb to dying as the one true Lamb of God to validate the New Covenant. His whole life He had anticipated this hour, surely with increasing emotion. (See Luke Commentary) In another note MacArthur adds "In God's redemptive plan it was necessary for Jesus to keep the Passover with His disciples. It would be His last opportunity to teach them (see John 13-17) and to have intimate fellowship with them. But more importantly even than that, it would be the time of His transforming the Passover supper of the Old Covenant, marked by the shedding of lambs' blood, into the Lord's Supper of the New Covenant, which would be marked by the shedding of His own blood (Luke 22:20)." (See Matthew Commentary) One is reminded of an earlier statement by Jesus “But I have a baptism to undergo, and how distressed I am until it is accomplished!" (Lk 12:50+). Jesus' desire to eat the Passover demonstrates that He was an observant Jew to the very end, as He had explained to John who hesitated to baptize Him, He had come to fulfill all righteousness. (Mt 3:15) and here is observing the Passover for one element of the law of God was to keep the Passover. We see a similar declaration in Mt 5:17+ "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill." Jesus was about to fulfill the "Antitype" of the first Passover lamb sacrificed in Egypt. Desired (1937)(epithumeo from epí = upon, used intensively + thumós = passion) means literally to fix the desire upon (object could be good as in this passage or bad [1Co 10:6]). The idea is that of a strong desire to do something. Luke to uses epithumeo to describe the prodigal son who "was longing (epithumeo) to fill his stomach with the pods that the swine were eating." (Lk 15:15-16+) and the desire of the poor man Lazarus who was "longing (epithumeo) to be fed with the crumbs which were falling from the rich man’s table." (Lk 16:21+). Peter uses this verb to describe the "things (God's plan of redemption) into which angels long (epithumeo in present tense = continually long) to look." (1 Peter 1:12+). These other uses give you a sense of the "intensity" conveyed by the verb epithumeo. And then you add to that intensity the fact that Jesus in a sense "doubles" the degree of intensity, you begin to get at least of suggestion of the deep emotion Jesus expressed with these words. Jesus' deep desire reminds us of a similar degree of pathos He expressed in Lk 13:34+ "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted (thelo = desire that comes from one’s emotions) to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!" (cf Mt 23:37). Barclay's paraphrase of earnestly desired conveys the sense of Jesus' feelings - "I have desired with all my heart." Albert Barnes suggests three reasons for Jesus' earnest desire to eat the Passover: (1) That, as he was about to leave them, he was desirous once of seeing them together, and of partaking with them of one of the religious privileges of the Jewish dispensation. Jesus was man as well as God, and he never undervalued the religious rites of his country, or the blessings of social and religious intercourse; and there is no impropriety in supposing that even he might feel that his human nature might be prepared by the service of religion for his great and terrible sufferings. (2) He doubtless wished to take an opportunity to prepare them for his sufferings, and to impress upon them more fully the certainty that he was about to leave them, that they might be prepared for it. (3) We may also suppose that he particularly desired it that he might institute for their use, and for the edification of all Christians, the supper which is called by his name-the Lord's Supper. All his sufferings were the expression of love to his people, and he was desirous of testifying always his regard for their comfort and welfare. (Barnes Notes on the NT) William
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MacArthur - Their request reflects the common practice of ancient rulers to elevate their highest ranking, most intimate family members and associates to the places of honor on either side of them. (See Mark 9-16 MacArthur New Testament Commentary) An argument started among them as to which of them might be the greatest. (Luke 9:46+) Steven
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MacArthur explains that "Jesus' statement, "My time is at hand," was perhaps more for the sake of the disciples than the two men whom Peter and John would encounter. Time does not translate chronos, which refers to a general space or succession of time, but rather to kairos, a specific and often predetermined period or moment of time. Jesus' time was also, of course, the Father's time, the divinely appointed time when the Son would offer Himself as the sacrifice for the sins of the world (cf. 1 John 2:2). Until now that monumental time had not come and could not have come (see John 7:6), but at this particular Passover it could not fail to come, because it was divinely ordained and fixed. That last Passover supper would set in motion the final, irreversible countdown, as it were, for the crucifixion. (MacArthur New Testament Commentary – Matthew) (Bolding added) Where is the guest room - Matthew has "My guest room." Guest room (2646)(kataluma from kata = intensifier + luo = to loose) means literally an unloosing of what was bound and referred to a place to lodge or inn because the ancient travelers on arrival loosened their belts, sandals, and saddles of their animals. There are only 3 NT uses, two referring to a guest room in context of the Passover (Lk 22:11 and Mark 14:14) and the third in Lk 2:7 referring to an inn. As a Baby there was "no room in the inn" (Lk 2:7+) for Jesus' parents. By analogy there was was probably not a single "vacancy" in all of Jerusalem during the Passover festival. Traditionally, rooms were made available at essentially no charge to pilgrims coming to the Passover. The only "payment" was the skin of the lamb that had been sacrificed and the vessels used in the feast. But once again, God superintends the details to assure that there would be one room available for Jesus to eat Passover with His disciples and to deliver His great "Upper Room Discourse." Notice Jesus does not say there might be a guest room, but without hesitation He says Peter and John will be shown the room for their Passover meal. So again we see that God is sovereign and in total control of the details. Jesus was not concerned that they might not be able to find a room to meet. He had full faith in His Father's provision. I may eat the Passover (pascha) with My disciples (mathetes) - This was the last meal Jesus would eat on earth and was more than the usual Passover meal, for during the meal Jesus would reveal that He was the Passover Lamb. Note that although this is a Thursday night it is very clear that Jesus ate a meal that Luke refers to as the Passover (Lk 22:7, 8, 11, 12, cf Mk 14:12, 14, 16). This is important to keep in mind because of the fact that Jesus died the next day as the Passover Lamb. The question of how this could be resolved was dealt with above in a discussion of the Chronology. (See also discussion in MacArthur's sermon - scroll to bottom half)
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MacArthur reminds us of the real meaning of Passover - The message of Passover is that God delivers through the judgment of sin by the death of an innocent substitute. All the Old Testament sacrifices were symbols of that reality. But those animal sacrifices were not, in themselves, sufficient substitutes, or such offerings would have ceased (Heb 10:1-2+). No person has ever been delivered from divine judgment by the death of an animal (Heb. 10:4+). Through the centuries, the people of Israel waited for the sacrifice that would be satisfactory to God, the one to which all the countless animal sacrifices had pointed. That long-awaited sacrifice would be offered the next day, Friday, while countless thousands of lambs were again being sacrificed on the Passover. At that very time, God offered His sacrifice. He poured out His wrath against sinners on an innocent substitute—the “Lamb of God who takes away the sin of the world” (John 1:29). Jesus was the perfect, final, and complete sacrifice for sin, making this the last Passover approved by God. Symbolic animal sacrifices pointing to the true sacrifice were no longer necessary once the Savior had been offered. (See The MacArthur New Testament Commentary) Warren Wiersbe feels that early in the midst of the Passover "He arose, girded Himself with a towel, and washed the disciples' feet, including Judas' (John 13:1-20). Later that evening, the Twelve would argue over which of them was the greatest, so this lesson on humility and service did not penetrate their hearts. Perhaps Peter had this scene in mind when years later he admonished his readers to "be clothed with humility" (1 Peter 5:5; and see Phil. 2:1-11). (Borrow Be courageous Luke 14-24) To eat this Passover (pascha) with you before I suffer - When Jesus said I suffer it meant to feel keenly incomprehensible pain and distress of His body and mind, physically and mentally. Jesus knew that was coming in the next few hours and with the words "I suffer" speaks of the unfair trials and unwarranted physical affliction of Jesus which would reach their pinnacle in His suffering on the Cross, a depth of suffering far beyond our finite comprehension, especially His agonizing cry "About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” (Mt 27:46) Suffer (3958)(pascho) means essentially what happens to a person and thus speaks of an experience, sometimes good (Gal 3:4) but most often in a bad sense, thus to suffer, to endure or to undergo. In this case the Perfect Person with an ability to experience things in a way we cannot even comprehend, makes His suffering unique. A SUMMARY OF A TYPICAL JEWISH PASSOVER SEDER Seder Plate Some Christians do not feel it is appropriate to celebrate a Passover Seder because they say that this feast was fulfilled when Jesus was crucified and the Old Covenant was superseded by the New Covenant. While this is certainly true, it behooves Christians to at least be familiar with the Passover Seder because many of their Jewish friends still celebrate it each year. And if you are invited by a Jewish friend to celebrate Passover with them, there is nothing inherently heretical about accepting their invitation. I am reminded of Paul's words "I have become all things to all men, that I may by all means save some. And I do all things for the sake of the Gospel." (1 Cor 9:22-23). So the following notes summarize what might transpire today at a typical Jewish Passover feast. (See also Should Christians celebrate Passover? - this article is a good summary of my thoughts on this question) The Passover Seder begins after nightfall and according to the Mishnah must be completed before midnight. There are 4 cups of wine in the Passover Seder and each cup had a name (see note). The first two cups were drunk before dinner but in the Gospels we find a description of only the first and third cups. The Seder plate (depicted above) had six slots for six items on the plate which are described as follows (there is some repetition in the description of the steps of the actual Passover Seder which follows this list): Maror: Bitter herbs, symbolizing the bitterness and harshness of the slavery which the Jews endured in Ancient Egypt. For maror, many people use freshly grated horseradish or whole horseradish root. Chazeret is typically romaine lettuce, whose roots are bitter-tasting. In addition to horseradish and romaine lettuce, other forms of bitter lettuce, such as endive, may be eaten in fulfillment of the mitzvah, as well as green onions, dandelion greens, celery leaves, or curly parsley (but parsley and celery are more commonly used as the karpas or vegetable element). Much depends upon whether one's tradition is Ashkenazi, Sephardic, Mizrahi, Persian, or one of the many other Jewish ethno-cultural traditions. In the Passover Seder (see below), a piece of unleavened bread was dipped into this mixture. Charoset: A sweet, brown, pebbly paste of fruits and nuts, representing the mortar used by the Jewish slaves to build the storehouses of Egypt (Ex 1:14). The actual recipe depends partly on ethno-cultural tradition and partly on locally available agreements. Ashkenazi Jews, for example, traditionally make apple-raisin based charoset while Sephardic Jews often make date-based recipes that might feature orange or/and lemon, or even banana. Karpas: Usually parsley which is dipped into salt water (Ashkenazi custom), vinegar (Sephardi custom), or charoset (older custom, still common amongst Yemenite Jews) at the beginning of the Seder. Zeroa: Zeroa is a roasted lamb bone, symbolizing the korban Pesach (Pesach sacrifice), the lamb which had to be offered by the priests in the Temple in Jerusalem from 3 PM until 5 PM on Passover and which was then skinned and taken by the family to be roasted and eaten as part of the meal on Seder night with usually about 10 people in attendance (Mishnah Pesachim 7.13). When God allowed the Temple to be destroyed in 70 AD, He put an end the ability of the Jews to sacrifice a lamb for the Passover celebration. God was in essence saying there is no longer need for the blood of a sacrificial animal for as the writer of Hebrews says "we have been sanctified (set apart, made holy) through the offering of the body of Jesus Christ once for all." (Heb 10:10). And so the bone of a lamb serves today as a symbol pointing to the true Lamb of God Who takes away the sin of the world. (John 1:29). So the day that Yeshua was sacrificed marked the fulfillment of the first and all subsequent Passover feasts the Jews had performed for almost 1500 years. To say it another way, this was the last true Passover feast, for the Lamb of God had been sacrificed. While Jewish families continued to celebrate the Passover over the last 2000 years, it was as a tradition. And thus some evangelical writers feel that it is no longer appropriate to celebrate the Passover. I personally think that there is no clear Scripture prohibiting a believer from celebrating it, with the understanding that it has indeed been fulfilled by Jesus on Calvary. I personally have celebrated the Passover with my Jewish friends in the hope that God might open a door to explain some of the incredible symbolism of what they are celebrating. (See Should Christians celebrate Passover?) Beitzah: A roasted egg – usually a hard-boiled egg that has been roasted in a baking pan with a little oil, or with a lamb shank – symbolizing the korban chagigah (festival sacrifice) that was offered in the Temple in Jerusalem and was then eaten as part of the meal on Seder night. Some chose not to use the egg because of pagan connotations. The Passover Seder - Seder is Hebrew word for “set order” or "sequence" and thus describes the "order of service" for the Passover celebration. The Passover celebration in Hebrew is called the Pesach. The Passover Seder and the ceremonies which accompany date from sometime in the inter-testamental period and thus presumably Jesus would have followed a similar order as in a typical Jewish Seder. In Jewish homes today the order is written in the Haggadah (Wikipedia) (click to read another version). Jesus did not read from a Haggadah because according to Jewish tradition, the Haggadah was compiled during the Mishnaic and Talmudic periods (AFTER the destruction of the Temple in 70 AD), although the exact date is unknown. Haggadah means “the telling or recounting” The Torah, Exodus 13:8, “You shall tell (transliterated = "wehiggadta") your son on that day, saying, ‘It is because of what the LORD did for me when I came out of Egypt.’” The Jewish parents were to teach their children the reasons for the Passover Seder which was a binding law forever and served to remind the nation of its duties to Yahweh in gratitude for His great deliverance from slavery. "Each item has its place in a 15-step choreographed combination of tastes, sounds, sensations and smells that have been with the Jewish people for millennia." (Ref) The following is only a summary of the Passover Seder as recorded in the Haggadah (see Wikipedia or another version for details). Before the Seder there would be a searching for Leaven which was symbolic of sin (Bedikat Chametz). Also before the Seder began, a woman lit special candles to mark the commencement of this sacred time (Birkat ha-ner = Lighting of the Festival Candles). Immediately after this, the head of the table raised the first cup of wine—the cup of sanctification—and blessed it. Only lamb, matzah, and bitter herbs are commanded by the Torah to be eaten for Passover, but the other foods have been part of the Passover tradition for centuries and help in recounting the story. (1) Kadeish-Kiddush (blessings and the first cup of wine). Kadeish is the Hebrew imperative form of Kiddush. The first cup of wine is poured and the Kiddush is recited. Comment: The first cup of wine, the Cup of Thanksgiving, is drunk while reclining on one's left side as a sign of freedom. The Kiddush is traditionally said by the father of the house, but all Seder participants participate by reciting the Kiddush and drinking at least a majority of a cup of wine. NT Parallel: Luke 22:17-18 we see Jesus celebrating the first cup of wine - "And when He had taken a cup and given thanks, He said, “Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.”' Kevin Williams - explains the four cups of wine - During a typical Passover Seder, four cups are shared, each with its own significant picture in the ritual. The first cup is called the “cup of sanctification,” which sets the feast apart from any commonplace meal. The second cup is the “cup of plagues,” remembering the calamities visited upon the Egyptians. The third cup is called the “cup of redemption,” recognizing and memorializing the Hebrews’ release from captivity. The fourth cup is called the “cup of praise,” during which the family recites Psalms 113–118, traditionally considered the praise Psalms. Our attention here is on the third cup, the “cup of redemption,” the “Kiddush cup,” which in the modern Seder comes after the eating of the afikomen. Because of the ritualistic order of the meal and the rich significance of this observance, some Christian theologians believe that this is the cup Jesus lifted, blessed, and declared, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.” A cup of red wine is symbolic of blood in Jewish tradition, which is significant in our story. In the Pentateuch (first five books of the Bible) and throughout the ancient world, covenants were sealed and confirmed with blood. This is no less true in the Gospels. Symbolically with the cup and literally through His blood shed at the crucifixion, the Messiah proclaimed the beginnings of a new covenant predicted by the Jewish prophet Jeremiah: “Behold, the days are coming,” says the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them,” says the Lord. “But this is the covenant that I will make with the house of Israel after those days,” says the Lord: “I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them,” says the Lord. “For I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:31-34+). Obviously, this New Covenant has not yet reached its complete fulfillment. Many thousands of Jews and millions of Gentiles have come to faith in Jesus, and God remembers their sins no more. Yet not all of the house of Israel or the house of Judah have taken this step of faith. Those who believe in Jesus as Messiah believe that each time we share in the cup of Communion, we share in the Passover cup of the New Covenant. With this symbol of our redemption, we remember not only the death of Christ but also the blood that has sealed the New Covenant, for “in Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” There are 4 cups in the Passover Seder to remind them of the covenant of God in Exodus 6:6-7 where God makes multiple "I WILL" promises to the Israelites. "Therefore, say to the Israelites: '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. I will take you as my own people'" So the four cups symbolized Jehovah's promises to Israel and were given names as described below. The Gospel descriptions of the last official, divinely sanctioned Passover Seder celebrated by Jesus and His disciples mention only the first and the third cups of wine. The Cup of Sanctification - "I will bring you" (Ex 6:6) The Cup of Plagues (Deliverance) - "I will deliver you from bondage" (Ex 6:6) The Cup of Redemption - "I will redeem you with an outstretched arm and with great judgments." (Ex 6:6) This looks back to God's redemption of Israel. Jews who have not yet believed in Jesus believe this cup looks forward to the coming of the Messiah (having missed His first coming to be sacrificed as the Lamb of God). The Cup of Praise (Cup of Acceptance) - " I will take you for My people, and I will be your God; and you shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." (Ex 6:7) (2) Ur'chatz - Hands are washed in preparation for picking up the vegetable or karpas. There is usually no blessing recited over the washing of hands before the vegetable is dipped (#3). NT Parallel: John 13:1-17 records Jesus washing not just His hands, but the feet of the 12 disciples. One cannot be certain that this event occurred at this time in the Last Supper, but it is a reasonable assumption that it was at the beginning of the meal. It is also notable that in this section on foot washing Jesus had alluded to Judas when he declared in John 13:10 "you are clean but not all of you." (Judas must have understood and if so, it was God graciously giving him another opportunity to repent). (3) Karpas - Parsley (or lettuce) is dipped into salt water or vinegar. The salt water was a reminder of the tears the Israelites shed during their bondage in Egypt which the green parsley was a reminder of a new beginning. (4) Yachatz - This step involves the breaking the Middle Matzah. This step is where the ritual is very intriguing for those who have believed upon Messiah as their Resurrected Redeemer. Three matzot are stacked on the Seder table and the middle matzah is broken in half. The larger piece is of matzah is hidden, to be used later as what is called the afikoman (afikomen), the "dessert" after the meal. The smaller piece is returned to its place between the other two matzot. Kevin Williams on Afikomen - One element of mystery is found in a Passover tradition involving the “afikomen.” On every Passover table there is a cloth bag called a “matzah tosh.” The bag is either square or round and lies flat on the table. Within the matzah tosh are three pieces of matzah bread, each separated in its own pocket (Ed: Which the rabbis say represents unity). In this way they are hidden from view, but the celebrants know they are there. During the Seder, the middle matzah is removed from its place, broken in half, and one portion is wrapped in a linen cloth (cf Jn 19:40). This wrapped piece of matzah is called the “afikomen.” Afikomen is not a Hebrew word, but a Greek word that means “the coming one.” (ED: OR "THAT WHICH COMES AFTER" OR "DESSERT.") The afikomen is removed from the table and hidden. Later in the meal, it becomes a children’s game to search for the hidden afikomen. The child who finds it brings it back to the table where “Papa” must ransom it back. Once it is paid for, the afikomen is unwrapped and shared by all as the last food eaten so its flavor will stay on the tongue and its memory stay in the mind the rest of the evening. The rabbis cannot agree on the significance of this unusual observance, or its origins. Some believe the three pieces of matzah in the matzah tosh represent three crowns of learning. Others believe it represents the three patriarchs: Abraham, Isaac, and Jacob. Still others believe it symbolizes the three types of people in Israel: the priests, the Levites, and the commoners. Yet through the eyes of the Gospels we see another explanation. Jewish and Gentile people who believe in Jesus have often seen in the afikomen a striking picture of the triunity of Deity. In the three folds of the matzah tosh there is a picture of the Father, Son, and Holy Spirit. That the middle matzah—represented by the Son, our Messiah—is broken, wrapped in linen, hidden, and ransomed (the price paid), and then brought back for the family to accept and enjoy seems too deliberate to easily dismiss. While the symbolism of this ritual remains a mystery to those who have not accepted Jesus, through messianic eyes the meaning seems clear and powerful. (The Holidays Of God: The Spring Feasts). More on the Afikoman - Based on the Mishnah in Pesahim 119b, the afikoman is a substitute for the Passover sacrifice, which was the last thing eaten at the Passover Seder during the eras of the First and Second Temples and during the period of the Tabernacle. The Talmud states that it is forbidden to have any other food after the afikoman, so that the taste of the matzo that was eaten after the meal remains in the participants' mouths. Since the destruction of the Temple and the discontinuation of the Korban Pesach, Jews eat a piece of matzo now known as afikomen to finish the Passover Seder meal. After the meal and customary desserts, the leader of the Seder distributes pieces of the afikoman to each guest. When the rabbis are asked why take the second piece and not the first or the third, their answer is that they do not know. From Passover (Christian) - The matzoh is (1) unleavened, (2) pierced and (3) striped, just as Jesus' sinless body (cf unleavened = picture of absence of sin) had stripes from the scourging with a whip (Isaiah 53:5KJV = "with His stripes we are healed"), and pierced by the thorns and the spear (cf Isaiah 53:5+ = "He was pierced through for our transgressions"). The middle matzoh held aloft, was broken, the larger portion wrapped, hidden in a linen napkin and later redeemed. This certainly appears to represent Jesus, Who likely used the matzah when he said "This is my body which is for you." (1 Corinthians 11:24) Comment on Matzah - As noted above, after the destruction of the Temple, Jewish people had to remember Passover in a different way. Without the Temple, there could be no lamb sacrifice. (If the Jewish people do not offer animal sacrifices, how do they believe they can receive forgiveness from God?) The Law said the sacrifice could be made only by qualified priests serving at the altar and place of God’s choosing. As a result, for nearly 2,000 years lamb has not been served in Jewish homes during the Passover meal. Instead, the rabbis and sages declared that unleavened bread, “matzah” bread, would be the appropriate substitute. Eating the matzah would be equal to eating the lamb. Of course, one can see the obvious parallel with the Last Supper of Jesus as Luke 22:19 records "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 this in remembrance of Me." Paul took this last Passover meal and shows us how it became the Christian's communion writing "as often as you eat this bread and drink the cup, you proclaim the Lord's death (looking back) until He comes (looking forward)." (1 Cor 11:26, 24, 25). (5) Magid - Retelling the Passover Story. Raise the tray with the matzot and say: This is the bread of affliction that our fathers ate in the land of Egypt. Whoever is hungry, let him come and eat; whoever is in need, let him come and conduct the Seder of Passover. This year [we are] here; next year in the land of Israel. This year [we are] slaves; next year [we will be] free people. (a) Ha Lachma Anya (invitation to the Seder) - The matzot are uncovered, and referred to as the "bread of affliction". Participants declare (in Aramaic) an invitation to all who are hungry or needy to join in the Seder (b) Mah Nishtanah (The Four Questions) - The Mishna details questions one is obligated to ask on the night of the seder. It is customary for the youngest child present to recite the four questions. Why is this night different from all other nights? (Play Maccabeats song). Why is it that on all other nights during the year we eat either leavened bread or matza, but on this night we eat only matza? Why is it that on all other nights we eat all kinds of vegetables, but on this night we eat bitter herbs? Why is it that on all other nights we do not dip [our food] even once, but on this night we dip them twice? Why is it that on all other nights we dine either sitting upright or reclining, but on this night we all recline? The leader raises the second cup of wine and invites all to sing the first part of the Hallel, Ps 113:1-9 and Ps 114:1-8. Then everyone drinks the second cup, the cup of plagues also called the cup of d (6) Rohtzah (Rachtzah)(ritual washing of hands) The ritual hand-washing is repeated for the second time, this time with all customs including a blessing. (7) Motzi Matzah (blessings over the Matzah) = Two blessings are recited. First one recites the standard blessing before eating bread, which includes the words "who brings forth" (motzi in Hebrew). Then one recites the blessing regarding the commandment to eat Matzah. An olive-size piece is then eaten while reclining (after dipping it into the "bitter herbs" or maror - #8 below). Comment: It may have been at this point that John 13:26-30 may have transpired - "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. After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” Now no one of those reclining at the table knew for what purpose He had said this to him. For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things we have need of for the feast”; or else, that he should give something to the poor. So after receiving the morsel he went out immediately; and it was night. " (8) Maror (bitter herbs is from Ex 12:8 and traditionally usually horseradish) - The blessing for the eating of the maror (bitter herbs) is recited and then it is dipped with matzah into the charoset and eaten, sweetening the bitter taste. Bitter Herbs recall the bitterness of slavery. (9) Koreich (Korech)(sandwich) - The maror (bitter herb) is placed between two small pieces of matzo, similarly to how the contents of a sandwich are placed between two slices of bread, and eaten. This follows the tradition of Hillel, who did the same at his Seder table 2,000 years ago (except that in Hillel's day the Paschal sacrifice, matzo, and maror were eaten together.) (10) Shulchan Orech (the meal) - Now eat and drink to your heart's delight. It is permitted to drink wine between the second and third cups. The festive meal is eaten. Traditionally it begins with the charred egg on the Seder plate. (11) Tzafun (eating of the afikoman) The afikoman, which was hidden earlier in the Seder, is traditionally the last morsel of food eaten by participants in the Seder. Each participant receives an at least olive-sized portion of matzo to be eaten as afikoman. After the consumption of the afikoman, traditionally, no other food may be eaten for the rest of the night. Additionally, no intoxicating beverages may be consumed, with the exception of the remaining two cups of wine. It is to be eaten in the reclining position and this ought to be done before midnight. (12) Bareich (Berach) (Grace after Meals) - The third cup is poured now, and recite Birkat Hamazon (Blessing after the Meal) over it. The recital of Birkat Hamazon. The Third Cup of Wine is also known as the Cup of redemption. Kos shel Eliyahu ha-Navi (cup of Elijah the Prophet at an empty seat at the table) In many traditions, in addition the front door of the house is opened at this point to look for Elijah. (13( Hallel (praise, songs of praise) - The entire order of Hallel which is usually recited in the synagogue on Jewish holidays is also recited at the Seder table, albeit sitting down. The first two psalms, Ps 113:1-9 and Ps 114:1-8, were recited before the meal. The remaining psalms Ps 115:1-18, Ps 116:1-19, Ps 117:1-2, Ps 118:1-29, are recited at this point. Psalm 136:1-26 (the Great Hallel) is then recited, followed by Nishmat, a portion of the morning service for Shabbat and festivals. Afterwards the Fourth Cup of Wine, The Cup of Praise (also called Cup of Acceptance) is drunk and a brief Grace for the "fruit of the vine" is said. (14) Nirtzah - Passover songs (15) The Seder concludes with a prayer that the night's service be accepted. A hope for the Messiah is expressed: "Next year in Jerusalem!" Related Resource: David Brickner of Jews for Jesus walks us through a typical Passover in the 38 minute video Christ in the Passover. Luke 22:16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." KJV Luke 22:16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. ESV For I tell you I will not eat it until it is fulfilled in the kingdom of God." (Luk 22:16 ESV) I shall never again eat it until it is fulfilled in the kingdom of God Lk 22:30; 12:37; 14:15; Jn 6:27,50-58; Acts 10:41; 1 Cor 5:7,8; Heb 10:1-10; Rev 19:9 Luke 22 Resources - Multiple Sermons and Commentaries Alfred Edersheim - The Paschal Supper THE CELEBRATION OF THE SUPPER IN THE COMING KINGDOM OF GOD There is no parallel passage in the Synoptic Gospels nor in the Gospel of John. For I say to you, I shall never again eat it until it is fulfilled in the kingdom of God" - The key word is "until" which is an expression of time that means something will continue to happen up to a point and then it will not happen. In this context until is used with a negative (never = literally a strong double negative in Greek, ou me, absolutely never) to emphasize the moment in time after which the rest of your statement becomes true. In other words the glorious truth is that in the coming Kingdom of God which Messiah sets up when He returns as Victorious King of kings, all believers will join with Him in celebration of the Passover feast. While this could represent only the marriage supper of the Lamb, some believe it will be a continual feast throughout eternity. We will have to wait and see! (Rev 19:9+ - see note below) (See Marriage of the Lamb) Of course there are commentaries that do not accept a Messianic earthly Kingdom (i.e., amillennialists) but interpret Jesus as speaking of a heavenly kingdom. I sometimes wonder what the amillennialist do with passages like Ezekiel 45:21 which clearly states "In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten." Ezekiel 40-48 describes the time of the Millennium thus the Passover will be celebrated in the Millennial Kingdom. The actual word "again" is not in the Greek text, so the ESV has a more accurate "For I tell you I will not eat it until it is fulfilled in the kingdom of God." You may be asking, "Well so what? Does that make any difference in what Jesus is saying?" Some have reasoned that what Jesus is saying is that while He longed to eat it (Lk 22:15), He would not do it at this time. Darrell Bock writes that "This subtle view seems unnecessary, especially since Luke 22:16, 18 suggest that Jesus did eat this meal (Fitzmyer 1985: 1396)." (Baker Exegetical Commentary) In a similar way when we compare Jesus' words about drinking wine in Mt 26:29, He clearly states "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." The phrase "from now on" surely indicates He did partake of the wine, and it would simply make no sense to suggest He partook of the wine and not the bread at this, His last Passover. Robert Stein writes that Jesus' words I shall never...eat "is the strongest negation possible in Greek (the subjunctive of emphatic negation) and refers not to abstinence from the present Passover but to the fact that His forthcoming death would prohibit Him from sharing future Passovers with the disciples." (New American Commentary - Luke) Norman Crawford - He did not say, "I will not eat", but "I will not ... eat thereof" i.e. of the Passover; for after He had risen, He ate a broiled piece of fish and a piece of honeycomb as powerful evidence to His disciples that He was truly alive (Lk 24:42+). The next time that He will partake of it will be with a redeemed Israel when the kingdom of God is manifested. (What the Bible Teaches: Luke ) What is "it" in context? This refers not just to the bread but to the entire event of the Passover meal. It is fulfilled (fulfilled) in the kingdom of God - This is a prophecy. When will it be fulfilled? It depends on whether you accept a Millennial Kingdom or not. If you do, then Jesus' prophecy will be fulfilled in His Messianic Kingdom on earth. If you do not accept a Millennium, then it will be fulfilled in the New Earth. I think the Scriptures (when interpreted literally) strongly support a literal earthly Kingdom which Messiah will set up when He returns for His true "Triumphal Entry" (Rev 19:11-21+). The NET Note explains "Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord's supper as some argue, but the Passover. The kingdom of God here refers to the kingdom in all its power. See Luke 17:20–37+." On the other hand John MacArthur feels that "Christ's death on the following day fulfilled the symbolism of the Passover meal. Passover was both a memorial of the deliverance from Egypt, and a prophetic type of the sacrifice of Christ." (MacArthur Study Bible) Martin has an interesting comment - When His kingdom would arrive, the Passover would be fulfilled for God would have brought His people safely into their rest. (See The Bible Knowledge Commentary)
Lucas 22
MacArthur - The apostle Paul referred to it in his instructions to the Corinthian church regarding communion (1 Cor. 10:16). The head of the table extolled God for His goodness, mercy, and provision through the years. (MacArthur New Testament Commentary – Luke) He said, "Take this and - Jesus issues a loving command which would have been especially piercing to Judas to obey, for he had already determined to betray Jesus. It is interesting that Luke does not repeat Jesus' command to take the bread He had just broken, while Matthew 26:26 and Mark 14:32 both record His command to take it. Share it among yourselves - This indicates a common cup and speaks of fellowship and unity, even though we know there was a traitor in the group! As Bock says "This act intensifies the oneness that is central to the meal (1 Cor. 10:16–17)." (Ibid) Share (1266)(diamerizo from dia = through + merizo = to divide) means literally to divide as when Jesus' garments were divided (described in all 4 Gospels - Mt 27:35, Mk 15:24, Lk 23:34, Jn 19:24), in a figurative sense of a kingdom divided (Lk 17:17, 18+), of families divided by being forced to choose for or against Jesus (Lk 12:53). Diamerizo has the sense of share as in the Last Supper, where the disciples "divided" (shared) the Passover cup paradoxically as a sign of their unity and allegiance to their Lord. Is this not an example of God's amazing grace and mercy, to reach out to even Judas who was soon to betray Jesus! How hardened his heart and seared his conscience must have been to not respond to Jesus' words. It is interesting that this same verb diamerizo is used in Acts 2:3+ on another feast some 50 days later, the Feast of Pentecost, when the Spirit was poured out and "there appeared to them tongues as of fire distributing themselves, and they rested on each one of them." This verb is also used by Luke to describe the first "church" in Jerusalem when the Jewish believers "began selling their property and possessions and were sharing them with all, as anyone might have need." (Acts 2:45+) Darrell Bock - It is unclear whether Jesus tasted the wine. The remark in Lk 22:18 (“from now on” Jesus will not taste from the fruit of the vine) implies that something is changing. Jesus did take the previous cup (Lk 22:16), but he will not take a cup after this meal until the kingdom comes. The change comes during the meal, not before it. It seems likely that Jesus took the cups of the meal, at least through the third cup (so Luke 22:16 and Mark 14:25). The Twelve and Jesus are sharing one last moment of celebration, gratitude, and fellowship before the suffering. But the note about sharing the cup again in the kingdom shows that suffering is not the end. It will be followed by victory. (Baker Exegetical Commentary - Luke). Luke 22:18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." KJV Luke 22:18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. I will not drink Luke 22:16; Mt 26:29; Mark 14:23; 15:23 the fruit of the vine Judges 9:13; Ps 104:15; Pr 31:6,7; Song of Solomon 5:1; Isaiah 24:9-11; 25:6; 55:1; Zechariah 9:15,17; Ephesians 5:18,19 until the kingdom of God comes Luke 9:27; 21:31; Daniel 2:44; Mt 16:18; Mark 9:1; Acts 2:30-36; Colossians 1:13 Luke 22 Resources - Multiple Sermons and Commentaries Alfred Edersheim - The Paschal Supper A PROPHECY OF COMFORT AND HOPE For I say to you - Same introduction in Lk 22:16, to arrest their attention (and ours). I will not drink of the fruit of the vine from now on - The implication is that He drank of it at this time. Fruit of the vine - This is a figure of speech for wine. Until the kingdom of God comes - Until (expressions of time) means up to the point in time and in context the time is His return to establish the Messianic Kingdom on earth. Jesus reiterates the blessed hope that the Kingdom of God is coming! Why would He repeat it? Perhaps because when He was arrested and crucified they would begin to doubt or question whether this would or even could (since He was dead) come to pass. See the related discussion in Lk 22:16. When the Kingdom of God comes, Jesus will once again drink of the wine of this celebration. Jesus is giving His disciples a sure hope (absolute assurance that God will do good to them in the future) to help anchor their souls (cf Heb 6:19+) especially as they went through the next 2-3 days of uncertainty and doubt. As David had written centuries before "Weeping may last for the night, But a shout of joy comes in the morning." (Ps 30:5)
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MacArthur - Jesus had just finished celebrating the final Passover meal and inaugurated the first Lord’s Supper with the apostles when He stunned them. (See The MacArthur New Testament Commentary) Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" In context "Pay attention!" What Jesus was going to say would be not only be a surprise but also a shock! Both Matthew and Mark emphasize eating - "As they were eating” (Mt 26:21) and "As they were reclining at the table and eating." (Mk 14:18). This is significant because in this culture eating together was regarded as a sign of friendship and this served to only compound Judas' treachery, making it that much more contemptible (cf Ps 41:9 quoted in Jn 13:18). The hand of the one betraying Me is with Mine on the table - The NLT paraphrases it "But here at this table, sitting among us as a friend, is the man who will betray me." Matthew and Mark record the shock of the disciples "Being deeply (very much) grieved (distressed, sorrowful, profoundly pained), they each one (EVEN THE DECEIVER JUDAS!) began to say to Him, “Surely not I, Lord?” What does Jesus mean by a description of the hand of His betrayer? Matthew gives us some help because he records Jesus' answer that “He who dipped his hand with Me in the bowl is the one who will betray Me." (Mt 26:23) Assuming Jesus was seated next to Judas and the bowls for dipping were spread around the table, it is very likely that Judas shared a bowl with Jesus. Thus Judas would have dipped his hand with Jesus in that bowl. Mark is similar noting that "It is one of the twelve, one who dips with Me in the bowl." (Mk 14:20). Apparently the disciples still did not comprehend Jesus' somewhat cryptic "clue." The NET Note agrees writing that "The point of Jesus' comment here (in Mt 26:23) 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. Jesus knew what was in the hearts of men (Jn 2:24 - Does this not convict you slightly? It does me!) and so He knew from the beginning Judas was a betrayer (Jn 6:70-71) The tragic irony is that the Last Supper was a time of intimate fellowship but also a time of inimical falling away and betrayal. This had to be one of the greatest examples of hypocritical behavior in the history of mankind! Judas heard the declaration by Jesus of a New Covenant in His blood and yet his heart was stone cold and adamantly determined to betray Jesus. From the diagram above, Edersheim (see his explanation below) has Jesus reclining between Judas on His left and John on His right. If this is indeed the case, are we not utterly amazed that Judas was given such a seat of honor? It is as if God wanted to give this wicked man every possible chance to change his heart! It is notable that not one of the other 11 disciples asked "Is it Judas?" Clearly, they did not have a clue that Judas was Jesus' traitor, so clever was his camouflage as a sheep who was really a wolf! He was so trusted that he was given the role as treasurer, and even in that role proved deceitfully untrustworthy, for he pilfered money (Jn 12:6, cf Mt 26:15, Zech 11:12-13). Beloved, do we really understand how deceitful (and potentially damning) the love of money can be?! (cf 1 Ti 6:9-10+) Betraying (handing over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi was often used to describe criminals being arrested or prisoners being delivered to punishment which is interesting in view of the fact that Pilate released a guilty criminal (Barabbus) and delivered over the sinless Son of Man to the Cross! Paradidomi is a key verb in Luke 22 - Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; (cf Lk. 23:25; Lk. 24:7; Lk. 24:20). It is notable that paradidomi is in this verse is the present tense, indicating that Judas was continually in the process of giving Jesus over to the authorities (Satan was actively motivating him - Lk 22:3, Jn 13:2 and he had accepted "blood money" - Lk 22:4-5), continually looking for a spot or time that the religious leaders might be able to capture Him without fear of a inducing a riot from the crowds (Lk 22:6). 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) The Psalmist alludes to Judas' unimaginable, heinous betrayal of Jesus writing Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me. (Ps 41:9) As alluded to above, Jesus quoted from this Psalm in 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.’ ("kicked Me when I was down")
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MacArthur puts it "Judas's malicious decision to reject and betray Christ was used by God in fulfilling Christ's gracious mission of redemption. An unholy man in the hands of a holy God was used to accomplish a holy purpose." (See MacArthur Commentary) Leon
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MacArthur - Nothing comes more naturally to fallen human beings than pride, manifesting itself in self-centeredness, self-love, self-promotion, and self-fulfillment. Pride is the defining sin of fallen human nature, the soil in which all other sins sprout, take root, and grow. It is the damning sin that produced angelic rebellion against God and sought to topple Him from His throne as the sovereign ruler of the universe. It produced the sin of Eve and Adam, plunging the race into corruption. That pride has been reclassified as a virtue throughout history and in contemporary society only reveals the depths of human depravity. Isaiah wrote of such a wicked reversal of reality, “Woe to those who call evil good, and good evil; who substitute darkness for light and light for darkness; who substitute bitter for sweet and sweet for bitter!” (Isa. 5:20)....Jesus’ warning of His impending suffering and death (Lk 9:44) and their need to be willing to suffer (Lk 9:23-26) had not sunk in with the apostles (Lk 9:45-46). They still were focused on the crown instead of the cross; on the glory, not the suffering. Still anticipating the imminent arrival of the kingdom, an argument started among them as to their place in it. Ironically, while Jesus spoke of His personal suffering, they argued about their personal glory. (See The MacArthur New Testament Commentary) Why would they be arguing around the table? Some think the strife was stimulated by the seating arrangements around the table. Obviously not everyone could recline next to Jesus. In fact as discussed above, it appears that Judas was to Jesus' left and John was on the other side (See seating). Remember that the disciples still do not fully comprehend God's plan of salvation. They do not realize He has to die, be resurrected and ascend before He returns to establish His earthly kingdom. And so even after His resurrection they ask “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6+). They still think that Christ's Kingdom is imminent and they desired to be eminent in His coming Kingdom! Are they not a picture of ALL of us? How quickly pride wells up (and swells up) in all of us! As
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MacArthur - Spouses' mutual authority over each other's bodies is continuous; it lasts throughout marriage. In the normal realms of life, a Christian's body is his own, to take care of and to use as a gift from God. And in the deepest spiritual sense, of course, it belongs entirely to God (Rom. 12:1+). But in the marital realm, it also belongs to the marriage partner. (See 1 Corinthians Commentary) Gilbrant - In the Septuagint exousiazō is used to refer to someone who is over or under the authority of another. In 1 Samuel 3:1 it refers to Samuel ministering under Eli, and in Nehemiah 5:15 the word takes this meaning in a negative sense to refer to authorities “lording it over the people.” Exousiazō also refers to supremacy in a more general sense, especially in Ecclesiastes: a person has control over another’s work (Eccl 2:19); “a king’s word is supreme” (Eccl 8:4NIV); and a wise man’s words “are more to be heeded than the shouts of a ruler of fools” (Eccl 9:17NIV) Exousiazo - 13x in 13v in the Septuagint - Ezr. 7:24; Neh. 5:15; Neh. 9:37; Eccl. 2:19; Eccl. 5:19; Eccl. 6:2; Eccl. 7:19; Eccl. 8:4; Eccl. 8:8; Eccl. 8:9; Eccl. 9:17; Eccl. 10:4; Eccl. 10:5; Benefactors (2110)(euergetes from eu = good + ergon = work) is used only here in the NT and denotes those who "do good" or confer benefits. A benefactor is a "helper of the people," a person who helps people or institutions (especially with financial help). This title was even bestowed on tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8) Gilbrant on euergetes - This is a princely title or the title of an important person meaning “benefactor.” In classical Greek the word is a regular title. It is used in a petition to the prefect; to refer to emperors and a king; and with reference to Gaius, the physician to Emperor Claudius....Only Christ can rightly be called euergetēs because of who He is and what He does (cf. Acts 10:38). Betram states, “The proper position of men as mediators of the divine benefits is that of servants” (Luke 22:26) (“euergetēs,” Kittel, 2:654f.). (Complete Biblical Library Greek-English Dictionary) Exegetical Dictionary of the New Testament - Euergetes is attested frequently in Hellenism as a title of rulers and other prominent persons (philosophers, discoverers, physicians), also in inscriptions and also on coins....The true Benefactor of mankind (JESUS) forbids His disciples from calling themselves euergatai (Luke 22:25f.). The formulation presupposes that worldly bearers of the title in reality exercise sovereignty and power over the people. However, one who is greatest in the community of Jesus should distinguish himself by serving according to the model of Jesus (Lk 6:27) and should not strive for recognition and titles (cf. Mt 23:6-12). Luke 22:26 "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. KJV Luke 22:26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. Luke 9:48; Mt 18:3-5; Mt 23:8-12; Romans 12:2; 1 Peter 5:3; 3John 1:9,10 Luke 22 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 23:8-12 “But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 “Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 “Do not be called leaders; for One is your Leader, that is, Christ. 11“But the greatest among you shall be your servant. 12“Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted. THE GREATEST TEACHES ON TRUE GREATNESS But (alla) is a term of contrast. What is Jesus contrasting? He is contrasting the way of greatness of the world with the way of greatness of His disciples. It is not this way with you - Literally "not this." You is emphatic. He is calling His disciples to the opposite mindset. Jesus inverts the world's idea of greatness! To them it looks upside down, when in truth it is really right side up! Disciples are not to do as the world does. The world's "greatness" is soon short lived. Christlike greatness will stand the test of time and eternity.
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MacArthur notes that "The world's way of greatness is like a pyramid. The prestige and power of the great person is built on the many subordinate persons beneath him. But in the kingdom, the pyramid is inverted. As the great commentator R. C. H. Lenski has observed, God's "great men are not sitting on top of lesser men, but bearing lesser men on their backs." Unfortunately, however, there are still many people in the church who continually seek recognition, prestige, and power by manipulating and controlling others to their own selfish advantage. A tragic number of Christian leaders and celebrities have gained great followings by appealing to people's emotions and worldly appetites. But that is not to be so among Christ's disciples today any more than among the Twelve. (See The MacArthur New Testament Commentary) The one who is the greatest among you must become like the youngest - The youngest have the least claim to ruling over others. The youngest is considered the least in the oriental family hierarchy. The younger generally serve the older. Jesus gives the simple, clear "formula" for greatness. It needs little explanation, but much emulation! It is not a suggestion, but a commandment that is to be practiced all our lives (only possible as we rely on the enabling power of the Spirit). Jesus says the disciple who is truly great is the one who is humble. And the leader like the servant (a verb used as a noun = diakoneo in the present tense - one's lifestyle) - (CSB = "whoever leads, like the one serving") Jesus inverts the world's idea of greatness before God. In short here Jesus is saying that church leaders should be servants. THOUGHT - The real leader is the servant leader and that is why he is a great leader. Dear leader, does this describe His ministry through you to the saints? NET Note - Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader. Servant (minister, table waiter) (1247) (diakoneo) is the verb here used as a noun which means to wait on. It is lowly word with men, but a lofty word with God! THOUGHT - Diakoneo here is in the present tense indicating this is one's lifestyle, not an occasional endeavor! Convicted? I hope so, for I sure am! We are to be like those who wait on tables and remember our "tip" for waiting on the table comes on "pay day" from God and is a "tip" that endures throughout eternity. Upshot? Table waiting is a privilege which allows us in the Spirit to store up for ourselves treasure in heaven. If your treasure is on earth, you are less likely to seek to be a servant, but instead to have others serve you. See Vertical Vision Vincent's note on two common NT words for servant - Doulos, perhaps from deo, to bind, is the bondman, representing the permanent relation of servitude. Diakonos, probably from the same root as dioko, to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called diakonoi. In the epistles diakonos is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philippians 1:1; 1 Timothy 3:8, 12). It is applied to Phoebe (Romans 16:1). (Word Studies in the New Testament. TRUE GREATNESS - Most people occasionally dream of being great in the eyes of the world. In those dreams, they imagine themselves as famous, wealthy, powerful, sought-after. Perhaps they see themselves having meetings with presidents and prime ministers, shielding their eyes from the glare of the television cameras, capturing the attention of the world through their accomplishments and reputation. There is nothing wrong about having such dreams, of course, but Jesus' definition of greatness has very little to do with any of that. Jesus said greatness is defined in terms of servanthood and humility—quite a contrast from the world's idea. If by God's grace you attain any greatness in the eyes of the world, thank him for it. But never forget that those who are great in God's eyes are those who forget about themselves and give themselves away to others in Jesus' name. - Life Application Bible Commentary – Luke. Luke 22:27 "For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. KJV Luke 22:27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Luke 12:37; 17:7-9; Mt 20:28; John 13:5-16; 2 Cor 8:9; Philippians 2:7,8 Luke 22 Resources - Multiple Sermons and Commentaries JESUS "TURNS THE TABLES" REGARDING GREATNESS Turn the tables is a modern idiom which means to reverse one's position relative to someone else, especially by turning a position of disadvantage (diakonos, diakoneo) into one of advantage (greatness).This title is a play on the Greek word Jesus uses here (diakoneo) which was a verb depicting a servant who waited on tables, who waited on those who were reclining at the tables, those who in the world's eyes were the "greatest!" The disciples wanted to be like those who reclined at the table and thus were arguing who was the greatest (Lk 22:24), who would sit at the head of the table so to speak. Jesus turns the tables on them, so to speak! For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? - Jesus asks and then answers His own rhetorical question, the second question in Greek expecting a positive reply. The one who reclines at the table is the host or the guest while the one who serves is the slave. And Jesus says of course the world says that the one who reclines at the table is the one who is great and by implication the one who is serves is not great. Darrell Bock - In the ancient world the greater person sits at table while the lesser person serves the meal (see Luke 17:7-10+). (See Luke) David
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MacArthur - Satan had been assaulting Peter, at least as far back as his foolish attempt to dissuade Jesus from going to the cross (Matt. 16:22-23). Despite having given him the name Peter (Mark 3:16), Jesus almost always addressed him as Simon, the lone exception being here in Lk 22:34. Since Peter so often acted like his old self, Jesus usually addressed him by his old name. The twofold intensive repetition, Simon, Simon, reveals pathos, disappointment, and sadness on the Lord’s part over his behavior. (See The MacArthur New Testament Commentary) Has demanded means to request urgently and forcefully and in the middle voice gives it a "reflexive" sense, specifically signifying that Satan was demanding Peter (and the other saints) for himself! Permission is added by the NAS but is not in the text. Satan had already made one unsuccessful attempt to use Peter to dissuade Jesus from going to the cross (Mt. 16:22-23). Mark it down that Satan or his minions can never attack Peter or us without God’s consent. The pronoun you is in the plural (but singular in Lk 22:32) so Jesus is addressing Peter as the representative, for Satan's desire was to sift all of the saints (and that includes you beloved disciple!). In fact Jesus amplified this prophecy in Mt 26:31 declaring "You will all fall away because of Me this night, for it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE SCATTERED.’ (quoting Zech 13:7+). So in effect all 11 disciples were "sifted." To sift you like wheat gives a vivid picture for it refers to repeated, swift, violent shaking (of wheat) in a sieve. Now think of Simon being sifted! You (humas) is a second person plural pronoun referring to all of the disciples! And by way of application this would apply to us as Jesus' disciples. Of course, it won't be Satan himself sifting us, but it will be one of his henchmen! Like wheat (term of comparison specifically a simile as identified by the preceding by "like" or "as") that would be easily comprehended in this agrarian culture. THOUGHT - You can rest assured that "Satan is determined to destroy your life, your marriage, your family, your testimony, your ministry, and the list goes on!" D L Moody said "THERE is no one beyond the reach of the tempter. Keep that in mind. Life may run smoothly for a while, but the testing time is coming." The Devil's sieve rejects the good and preserves the bad. -- James Smith How appropriate that Peter was a writer who warned the saints about Satan's tireless desire to sift us in his first letter, writing out of personal experience charging believers to "Be of sober spirit, be on the alert. (both commands in aorist imperative = Do not delay! It is urgent!) Your adversary, the devil, prowls around (continually - present tense) like a roaring lion, seeking (he is looking for a weak spot in your "armor") someone to devour." (1Pe 5:8+) J C
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MacArthur - Since Peter had witnessed firsthand countless examples of Christ’s limitless power, he was sure he could withstand anything, as long as Jesus was there. That confidence was revealed a few hours later in Gethsemane, when he fearlessly took on the force sent to arrest Jesus. Confident in his Lord’s power to rescue him, Peter evidently intended to hack his way through the entire detachment, if necessary, beginning with the high priest’s slave (Lk 22:50+).Shortly afterward, however, away from Christ’s presence in the high priest’s courtyard, Peter would cringe in cowardly fear and deny his Lord (Luke 22:54-62) (Ibid) Jon Courson - Did Peter’s faith fail? No. He believed in the Lord, even though he ended up denying the Lord. Nor did his love fail. What failed? His hope. When he saw Jesus being led away in ropes, being brought to Caiaphas, his hope was lost. Maybe you’re in Peter’s sandals. You believe in the Lord. You have a definite love for the Lord. But your hope has been diminished because you can’t figure out how what’s happening to you could possibly work for good. (ILLUSTRATION) A number of years ago, a study was done on Norwegian wharf rats. After being thrown in the open water, one group paddled for about three and a half minutes before drowning. A second group was thrown in, but plucked out right before they drowned. The next day, when the rats were thrown back into the water, scientists were astounded to find them able to tread water for forty-five minutes or more—evidently because they were hoping they would be rescued as they were the previous day. The same is true with us. If we don’t have hope that we’ll be rescued, we sink. But if we have hope that a rescue is coming, we can tread water through the hard times. I don’t think it is at all coincidental that the doctrine of the Rapture is called the blessed hope (Titus 2:13) because, although sometimes we feel we’re in a rat race and going under quickly, we know today could be the glorious day of the Lord’s return.
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MacArthur - Despite having given him the name Peter (Mark 3:16), Jesus almost always addressed him as Simon, the lone exception being here in Lk 22:34. Since Peter so often acted like his old self, Jesus usually addressed him by his old name. The twofold intensive repetition, Simon, Simon, reveals pathos, disappointment, and sadness on the Lord’s part over his behavior. (MacArthur New Testament Commentary – Luke)
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MacArthur explains that "Being welcomed by Jewish society (and even some Gentiles) reinforced their view that all was on track for the arrival of the messianic kingdom (cf. Luke 19:11+). Despite Jesus’ teaching on Wednesday evening that His return and the establishing of His kingdom would not happen until the distant future, the disciples still clung stubbornly to their embedded ideas. Even after Christ’s resurrection they still expected Him to immediately establish His kingdom (Acts 1:6+)." (See The MacArthur New Testament Commentary)
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MacArthur explains "having rejected Christ, the nation would no longer welcome His disciples. Instead, they would be hated and persecuted—just as Jesus had warned them (Lk 9:23-24; Lk 12:11-12; Lk 14:26-33; cf. Mt. 5:10; Jn 15:18-25; 16:1-4, 33; 2 Ti 3:12)." Whoever has a money belt is to take it along, likewise also a bag - From now on the disciples would need to take their own supplies. And whoever has no sword is to sell his coat and buy one - This is a surprising instruction considering Jesus non-confrontational teaching (e.g., Jn 18:36, Mt 5:44, Mt 5:39). As noted most commentaries see this allusion to a sword as figurative, especially in view of the fact that a few verses later He rebukes Peter for using a sword to defend himself (Mt. 26:52). Furthermore Jesus consistently taught a non-confrontational response to those one's opponents (cf Jn 18:36, Mt 5:39, Mt 5:44, Lk 6:35-36; Lk 22:52) A minority see the sword as literal (eg, Lenski, Plummer, Liefeld) Gilbrant - In medieval times it was wrongfully interpreted (along with the "compel" of Lk 14:23) to mean it was justifiable to use even cruel means to advance the gospel (ED: THE CRUSADES) MacArthur on buying a sword - The reference is figurative, and not to an actual sword. When Peter attacked the high priest’s slave with a sword, Jesus said, “Stop! No more of this” (Lk 22:51). Nor is there any record in Acts of the apostles using force to defend themselves. (Ibid) A T Robertson on the meaning of Jesus' instruction - They are to expect persecution and bitter hostility (John 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.
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MacArthur - The hatred that Christ and His followers would face did not come as a surprise to Him, but was the direct fulfillment of Scripture. The Lord made that clear by bracketing His quote of Isaiah 53:12+ with the statements, “this which is written must be fulfilled in Me” and “for that which refers to Me has its fulfillment” (there are at least five other New Testament references to Jesus fulfilling Isaiah 53 [Mt. 8:17; Jn 12:38; Acts 8:32-33; Ro 10:16; 1 Pe 2:22]). (MacArthur New Testament Commentary-Luke) Luke 22:38 They said, "Lord, look, here are two swords." And He said to them, "It is enough." BGT Luke 22:38 οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν. BGM Luke 22:38 ὁ@dnmp δέ@cc λέγω@viaa3p κύριος@nvmsc ἰδού@i μάχαιρα@nnfpc ὧδε@b δύο@acnfpn ὁ@dnms δέ@cc λέγω@viaa3s αὐτός@rpdmp ἱκανός@annnsn εἰμί@vipa3s KJV Luke 22:38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. NET Luke 22:38 So they said, "Look, Lord, here are two swords." Then he told them, "It is enough." CSB Luke 22:38 "Lord," they said, "look, here are two swords." "Enough of that!" He told them. ESV Luke 22:38 And they said, "Look, Lord, here are two swords." And he said to them, "It is enough." NIV Luke 22:38 The disciples said, "See, Lord, here are two swords." "That is enough," he replied. NLT Luke 22:38 "Look, Lord," they replied, "we have two swords among us." "That's enough," he said. NRS Luke 22:38 They said, "Lord, look, here are two swords." He replied, "It is enough." YLT Luke 22:38 And they said, 'Sir, lo, here are two swords;' and he said to them, 'It is sufficient.' GWN Luke 22:38 The disciples said, "Lord, look! Here are two swords!" Then Jesus said to them, "That's enough!" NKJ Luke 22:38 So they said, "Lord, look, here are two swords." And He said to them, "It is enough." NAB Luke 22:38 Then they said, "Lord, look, there are two swords here." But he replied, "It is enough!" MIT Luke 22:38 They said, "Lord, look! We have two swords here." He replied to them, "That is enough." NJB Luke 22:38 They said, 'Lord, here are two swords.' He said to them, 'That is enough!' ASV Luke 22:38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. DBY Luke 22:38 And they said, Lord, behold here are two swords. And he said to them, It is enough. BBE Luke 22:38 And they said, Lord, here are two swords. And he said, It is enough. NAS Luke 22:38 And they said, "Lord, look, here are two swords." And He said to them, "It is enough." NIRV Luke 22:38 The disciples said, "See, Lord, here are two swords." "That is enough," he replied. RSV Luke 22:38 And they said, "Look, Lord, here are two swords." And he said to them, "It is enough." RWB Luke 22:38 And they said, Lord, behold, here are two swords. And he said to them, It is enough. WEB Luke 22:38 And they said, Lord, behold, here {are} two swords. And he said to them, It is enough. It is enough Mt 26:52-54; Jn 18:36; 2 Co 10:3,4; Eph 6:10-18; 1 Th 5:8; 1 Pe 5:9 Luke 22 Resources - Multiple Sermons and Commentaries THAT'S ENOUGH ABOUT SWORDS! The said (and they said) Lord, look (idou), here are two swords (machaira) - This is a strange statement by the disciples considering Jesus had just described He would be regarded as a transgressor! They seem to have their mind focused on His instruction about sword! And they go on to interpret Jesus previous words as meaning a literal sword and thus they produced two from their group. Jesus responds with what amounts to a rebuke. It is enough (hikanos) - This translation gives could be taken to mean something like this "Two swords are enough. We won't need any more." However that is not likely what Jesus meant. More likely is that He was giving them a firm reply which might be paraphrased “Enough of this talk about swords.” "Enough of this kind of talk." Pate writes "Jesus’ answer, ‘Enough of this’, is to be preferred to that of, ‘it is enough.’ The latter might imply that Jesus affirmed the disciples’ suggestion, acknowledging that two swords would be sufficient for the conflict. But the context clearly rules out that rendering.” What the Bible teaches - By saying, 'It is enough', the Lord did not mean that two swords were enough, but the subject had been discussed enough" (J. Heading). The disciples took literally what the Lord had meant figuratively. The chief purpose of His instruction was to prepare them for the change they were to experience when He left them. NET Note on "It is enough" - . The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50–51. The disciples' misunderstanding caused Jesus to terminate the discussion. David
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MacArthur says "It is likely that the garden was fenced or walled and had an entrance, perhaps even a gate." Although not mentioned by Luke, Matthew and Mark both describe Jesus' deep distress - Mt 26:37-38 And He took with Him Peter and the two sons of Zebedee, and began to be grieved (lupeo) and distressed (ademoneo). 38 Then He said to them, “My soul is deeply grieved (perilupos cf the feeling of the rich young ruler when Jesus told him to give up his wealth for the Kingdom - Lk 18:23+), to the point of death; remain (meno in aorist imperative = speaks of urgency) here and keep watch (gregoreuo in present imperative = keep on keeping watch!) with Me.” Mk 14:33 And He took with Him Peter and James and John, and began to be very distressed (ekthambeo-scroll down) and troubled (ademoneo). 34 And He said to them, “My soul is deeply grieved (perilupos = picture of being "surrounded by sorrow") to the point of death; remain (meno in aorist imperative = speaks of urgency) here and keep watch (gregoreuo in present imperative = keep on keeping watch!).” Comment: Why would Jesus command them to "keep watch"? Clearly He knew the betrayer was aware of where they were and would soon be on his way to the Garden, for as John wrote "Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples." (Jn 18:2) MacArthur - As Isaiah prophesied He would be, the Messiah our Lord was “a man of sorrows and acquainted with grief” (Isa. 53:3). The Gospels record that He grieved over Israel’s hardness of heart (Mark 3:5), the plight of a deaf man (Mark 7:34), the superficiality of Israel’s religious leaders (Mark 8:12), at the tomb of Lazarus (John 11:35), and over Jerusalem (Luke 19:41). But the extremity of Christ’s grief came in Gethsemane on the night before His death, when He “offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety” (Heb. 5:7). Christ’s sorrow in facing death as the sin bearer is beyond comprehension. It defies description and surpasses understanding, because what Jesus endured is absolutely unique and without any parallel in human experience. The account of His temptation in the garden confronts those who read it with an incalculable mystery. It leaves them awestruck over Christ’s agony in facing the Father’s anger at the cross and stunned by the intensity of this greatest of all battles against temptation. (MacArthur New Testament Commentary – Luke) Pray that you may not enter into temptation - This command is not mentioned by Matthew or Mark but probably follows Jesus' commands to "remain here and keep watch." (Mt 26:38, Mk 14:34). Enter into temptation means to "give into temptation" or to succumb to its power to entice us into commit sin. Pray (4336)(proseuchomai) is used only of prayer to God and here is a command in the present imperative, Jesus calling His men to persist in prayer in this crucial hour. And yet there is no record that they prayed even in face of having been commanded in essence to "pray without ceasing." 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 and this would certainly soon prove to the case for Peter and all the disciples. The context of perirasmos determines whether the intended purpose of the "temptation" is for good or for evil.
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MacArthur adds that "Jesus’ words are a warning against being caught prayerless when the full force of temptation hits, and are a promise that help awaits those who pray." NET Note - Jesus' instructions to pray not to fall into temptation is an allusion to Luke 22:28–38, especially 22:31. The temptation is Satan's challenge to them to defect, like what happened to Judas and what will happen to Peter.
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MacArthur comments "there is no indication that they uttered a single breath of prayer, no hint that they called on the Father to strengthen them. In smug self-confidence, they still thought of themselves as loyal, dependable, and invincible. Like many believers throughout the history of the church, they foolishly mistook their good intentions for strength. The sinless Son of God felt a desperate need for communion with His heavenly Father, but His sinful, weak disciples, as so often they do today felt no desperation about their weakness and vulnerability. (MacArthur New Testament Commentary – Matthew) Ryle on enter into temptation - Let it be carefully noted, that to be assaulted by temptation is one thing, but to enter into it quite another. We cannot avoid the assault, but we are not obliged to give way to it. We cannot prevent temptation coming to us, but it is our own fault if we “enter into temptation.” To be tempted is a painful thing, and a heavy trial; but to “enter into temptation” is a sin. It is vain to expect that we shall not be tempted, so long as there is a devil, and so long as we are in the body. But it must be our prayer and endeavor not to “enter into” the temptation. This is what our Lord sets before His disciples. (cf "‘And do not lead us into temptation, but deliver us from evil." - Mt 6:13+) Alexander Maclaren distinguished between being tempted and being tried or tested. He said that temptation "conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter (trial) means an appeal to the better part of man, with the desire that he should stand. Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.' In sum, peirasmos refers to all the trials, testing, temptations that go into furnishing a test of one's character. It follows that Jesus took Peter, James and John not so much for His benefit but for their benefit. As J C Ryle said "Trials are intended to make us think, to wean us from the world, to send us to the Bible, to drive us to our knees." Peter, James and John should have recalled Jesus words from two days earlier "that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.” (Mt 26:2). MacArthur makes an interesting comment on temptation of the disciples versus His temptation - The temptation the Lord faced, however, was different from that of believers. Christians are new creations (2 Cor. 5:17), incarcerated in unredeemed flesh (Ro 7:18-25) and easily seduced by the remnants of their fallenness. Satan tempts them to hold on to sin and not mature. They fight against their attraction to sin, and to abandon it and embrace righteousness, holiness, and purity.But Satan’s temptation of Christ was just the opposite. He was perfectly pure and righteous, and His absolute holiness motivated His every thought, word, and deed. While believers struggle to abandon sin and embrace holiness, Jesus struggled to set aside His holiness and embrace sin-bearing. He was not fighting against sinful impulses to become holy, but against holy impulses to allow Himself to be made sin for believers (2 Cor 5:21). Satan tempts Christians to cling to sin; he tempted Jesus to cling to holiness. (MacArthur New Testament Commentary – Luke) Mattoon - Jesus knew the traumatic circumstances and choices they were going to have to make in the near future and urged them to prepare themselves by praying. Let me say here that the Lord knows your future, too. His challenge is for us to also pray. If we can keep a close relationship with the Lord, it will help us to face whatever life throws at us. Job 23:10—But he knoweth the way that I take: when he hath tried me, I shall come forth as gold. When we are not close to Christ, when we become discouraged, distracted, or disillusioned with the Lord, the Bible, church, or other Christians, then we begin to struggle with doubt. In fact, the Bible gives to us several reasons why we begin to doubt. (Treasures from Luke: Volume Six) Related Resource: Life Application Commentary - PRAY FOR STRENGTH Is there someone in your life who has demonstrated his or her love for you over and over again, to the point where you know beyond doubt that this person is for you and has your best interests at heart? If so, be very thankful, and ask yourself: would you intentionally do something to hurt that person, cause him or her grief, or bring shame or disgrace on him or her? You would never want to treat such a person that way. That's why Jesus told the disciples that the way to overcome temptation was through prayer. Communing with God is the most powerful motivation believers have to keep his will and honor his name. Are you experiencing intense temptation, perhaps sexually, financially, legally, or ethically? When that temptation shows its seductive face, look past it and into the eyes of the one who loves you enough to die for you—and do what honors him the most. ILLUSTRATION - So the options are: prayer or temptation. Cyprian said, “If He prayed who was without sin, how much more it becometh a sinner to pray.” Years ago in Central Africa, the gospel reached a number of tribes and there were many new believers. Just as a newborn baby cries, so these babes in Christ began to cry out to the Lord in prayer. Since they had no church building, they cleared a central spot in the jungle where they could gather for prayer. Soon there were trails from many different huts that converged on that spot. Whenever a convert seemed to be losing his first love and enthusiasm, other believers would admonish him saying, “Brother, the grass is growing on your path.” Is the grass growing on your path to God? If it is, you will fall into temptation. Prayer or temptation—those are the options. “Pray that you may not enter into temptation.” (Steven Cole) TO NOT BE OVERCOME BY TEMPTATION - Scripture explains what to do to not be overcome by temptation. Genesis 3 Satan wants to see all believers stumble and will actively work to make it happen. Genesis 39 When you are tempted, focus on your relationship with God and obey him. 2 Samuel 11:2-4 Temptation will come at weak spots and unexpected times. Psalm 51:4 Temptation can lead to sin and its consequences. Proverbs 7:1-5 Avoid temptation by storing up God's commands in your heart. Matthew 4:1-11 Combat temptation by using the Word of God. Matthew 6:13 God doesn't lead us into temptation, but sometimes he allows believers to be tested by it. Matthew 8:7-9 Being tempted is not a sin, but you must not let temptation lead you into sin. Matthew 26:40 Watch and pray to avoid falling into sin. 1 Corinthians 10:13 God will not allow temptations you cannot handle. 1 Timothy 6:11-12 To avoid temptation, you must fight as in a battle. 2 Timothy 2:22 At times you may need to turn and run from temptation. Hebrews 2:16-18 Because Jesus Christ was tempted, he understands how you feel and knows how to help you resist. James 1:12-16 You sometimes cause your own temptations. James 4:7-8 Submit to God; resist the devil. Luke 22:41 And He withdrew from them about a stone's throw, and He knelt down and began to pray, KJV Luke 22:41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, He knelt down and began to pray Mt 26:39; Mark 14:35 Luke 22 Resources - Multiple Sermons and Commentaries Christ in Gethsemane Heinrich Hofmann, 1886 Parallel Passages: 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.” Mark 14:35+ 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. As an aside it is interesting that the Gospel of John does not record Jesus praying in the Garden of Gethsemane a fact recorded in all three synoptic Gospels (cf. Mt. 26:30, 36-46; Mk 14:26, 32-42; Lk 22:39-46) And He withdrew from them about a stone's throw - Why this detail? If one is only a stone's throw away they (as were Peter, James and John), they would have been able to witness the agonizing prayers of Jesus, His body falling prostrate and convulsing with heart wrenching cries. What is even more amazing is that in spite of being able to witness the incomparable Son of God crying out to His Father, these three fell asleep! Luke's account leaves out some details found in other synoptic accounts. Specifically Matthew and Mark indicate that after Jesus withdrew from them, He returned three times and found them asleep every time! 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.” 40 And He came to the disciples and found them sleeping (FIRST RETURN), and said to Peter, “So, you men could not keep watch with Me for one hour? 41 “Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.” (See Commentary) 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.” 43 Again He came and found them sleeping (SECOND RETURN), for their eyes were heavy. 44 And He left them again, and went away and prayed a third time, saying the same thing once more. 45 Then He came to the disciples and said to them (THIRD RETURN) “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. 46 Get up, let us be going; behold, the one who betrays Me is at hand!” (Mt 26:39-46 - MacArthur Sermon 1, MacArthur Sermon 2, cf Mk 14:35-42+) He knelt down - Apparently Jesus went from kneeling and then falling down prone on the ground. Matthew 26:39 tells us that He "fell on His face," and Mark 14:35 is similar saying that He "fell to the ground" reminding us of the words of the Psalmist "My soul cleaves to the dust; Revive me according to Your word." (Ps 119:25). Mattoon - The common position for praying in that time was standing. The gravity in Gethsemane drove the Lord to His knees and eventually to His face on the ground. (Mt 26:39, Mk 14:35) (Ibid) Geldenhuys - The usual manner of prayer at that time was to pray in a standing position. That Jesus knelt down proves the violence of His struggle in Gethsemane. [Began] to pray (imperfect tense - over and over, again and again) which is the same verb proseuchomai used in Lk 22:40, 41, 44, 46, the verb used for prayer to God. And when Jesus began to pray this was not just a soft whisper as for the writer of Hebrews tells us that... In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. 8 Although He was a Son, He learned obedience from the things which He suffered. 9 And having been made perfect, He became to all those who obey Him the source of eternal salvation (Hebrews 5:7-9+) Praying (imperfect tense - again and again)(4336)(proseuchomai) is used only of prayer to God. (Lk 22:40, 41, 44, 46). The imperfect tense suggest that the Scripture records only a portion of what Jesus actually prayed to His Father. Will we find out in Heaven? I can't say. This may some of the "secret things" category (Dt 29:29a+) and we will never know. Some have suggested Jesus agony in the Garden was part of His atoning work (I do not). MacDonald does "not believe that Christ's sufferings in the garden were part of His atoning work. The work of redemption was accomplished during the three hours of darkness on the cross. But Gethsemane was in anticipation of Calvary. There the very thought of contact with our sins caused the Lord Jesus the keenest suffering." (Borrow Believer's Bible Commentary) J C
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MacArthur - When the Lord Jesus Christ arose from the ground bloody, but unbowed, the battle was over; the devil defeated; the final temptation successfully overcome. He would triumph over His human enemies: Judas, the Jewish leaders, and the Romans. On the cross, He would defeat Satan (Gen. 3:15; 1 John 3:8) and be made sin for believers that they “might become the righteousness of God in Him” (2 Cor. 5:21). He would triumph over death by rising from the dead, and be exalted to the right hand of the Father (Acts 2:33; 5:31; 7:55-56; Ro 8:34; Col. 3:1; Heb. 10:12; 12:2; 1 Peter 3:22) as King of kings and Lord of lords (Rev. 17:14; 19:16) forever (Rev. 11:15). The cup was in Christ’s hand and He was about to drink it. And His hand was steady. No wonder Philip P. Bliss wrote, “Man of Sorrows!” what a name For the Son of God, Who came Ruined sinners to reclaim! Hallelujah, what a Savior! Sleeping (2518)(katheudo from katá = an intensive + heúdō = to sleep) means literally to sleep, fall asleep or be fast asleep (Matt. 8:24; 13:25; 25:5; 26:40, 43, 45; Mark 13:36; 14:37, 40, 41; Luke 22:46; 1 Thess. 5:7; Sept.: Gen. 28:13; 1 Sam. 3:2, 3, 5; 2 Sam. 12:3) and figuratively (as here) to die or be dead (Matt. 9:24; Mark 5:39; Luke 8:52 cf. John 11:11-14; 1 Th. 5:10; Da 12:2). Another figurative sense speaks of an attitude of spiritual laziness or indifference, to be spiritually indolent, to be indifferent. The idea is to be "asleep" in your sin, secure and unconcerned in sin, or indolent and careless in the performance of duty (Eph 5.14, 1 Th 5:6, cf. parallel thought but not using katheudo in Ro 13:11-13; 1 Cor. 15:34). KATHEUDO - 20V - Matt. 8:24; Matt. 9:24; Matt. 13:25; Matt. 25:5; Matt. 26:40; Matt. 26:43; Matt. 26:45; Mk. 4:27; Mk. 4:38; Mk. 5:39; Mk. 13:36; Mk. 14:37; Mk. 14:40; Mk. 14:41; Lk. 8:52; Lk. 22:46; Eph. 5:14; 1 Thess. 5:6; 1 Thess. 5:7; 1 Thess. 5:10 Get up (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again. Physical change of position,rising from sleep, Mk 1:35 from a meeting in a synagogue, Lu 4:29 of the illegal rising of the high priest in the tribunal in Mt 26:62 of an invalid rising from his couch, Lu5:25 the rising up of a disciple from his vocation to follow Christ, Lu 5:28 cp. Jn 11:31 rising up from prayer, Lu 22:45; of a whole company, Ac26:30, 1Co10:7 ANISTEMI - IN LUKE - Lk. 1:39; Lk. 4:16; Lk. 4:29; Lk. 4:38; Lk. 4:39; Lk. 5:25; Lk. 5:28; Lk. 6:8; Lk. 8:55; Lk. 9:8; Lk. 9:19; Lk. 10:25; Lk. 11:7; Lk. 11:8; Lk. 11:32; Lk. 15:18; Lk. 15:20; Lk. 16:31; Lk. 17:19; Lk. 18:33; Lk. 22:45; Lk. 22:46; Lk. 23:1; Lk. 24:7; Lk. 24:12; Lk. 24:33; Lk. 24:46 Temptation (3986) peirasmos means to test, prove, examine - "neutral word" with no negative connotation. Think of a coin - temptations and trials are two sides of the same coin. Alexander Maclaren distinguished between being tempted and being tried = "the former word (TEMPT) conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter (TRY, TEST) means an appeal to the better part of man, with the desire that he should stand." (Sermon - Faith Tested and Crowned) Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.' Jesus had taught the disciples a prayer which they would have been wise to pray at this hour of testing - "‘And do not lead us into temptation, but deliver us from evil." (Mt 6:13+). Do you (I) regularly pray Matthew 6:13? You (I) should because we are continually bombarded with temptations Peter writing "Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war (strateuomai in the present tense = continually strategically attacking) against the soul." (1 Pe 2:11+). PEIRASMOS - 21X/20V - temptation(12), testing(2), trial(3), trials(4). Matt. 6:13; Matt. 26:41; Mk. 14:38; Lk. 4:13; Lk. 8:13; Lk. 11:4; Lk. 22:28; Lk. 22:40; Lk. 22:46; Acts 20:19; 1 Co. 10:13; Gal. 4:14; 1 Tim. 6:9; Heb. 3:8; Jas. 1:2; Jas. 1:12; 1 Pet. 1:6; 1 Pet. 4:12; 2 Pet. 2:9; Rev. 3:10 C H
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MacArthur summarizes the 6 trials of Jesus - From Gethsemane, He was taken to Annas, for what was to be an arraignment. Annas was to function like the grand jury, coming up with an indictment. (ED: Keep in mind of course that Satan was behind all of these events because now was "the hour and the power of darkness." Lk 22:53) From Annas, He was sent to Caiaphas and the Sanhedrin for the main Jewish trial. They did what they wanted to do, and then from there, in the morning after daybreak – so that they could make it legal, it had to happen in the day – they had a very brief thing, may have lasted ten minutes, and they reaffirmed their condemnation of Jesus Christ. And then from there, He was sent to Pilate, and then Pilate sent Him to Herod, because Pilate knew He was innocent. Then Herod sent Him back to Pilate, and Pilate, under the pressure the Jews put on him that they would tell Caesar that he was an inadequate ruler, decided to condemn Jesus to death. (Sermon - The Illegal, Unjust Trials of Jesus, Part 1) Interwoven with Jesus' three trials before Annas and Caiaphas were Peter’s three denials. Peter's denial of Jesus is described in Luke 22:54-62, Matt. 26:69-75; Mark 14:66-72; John 18:15-18, 25-27) Having arrested (sullambano) Him - As noted earlier Luke (and John) record Jesus' arrest AFTER Peter cut off Malchus' ear, whereas Matthew and Mark describe Jesus' arrest BEFORE Peter's attack. A probable scenario to explain Matthew and Mark's version is that as the crowd approached Jesus spoke the words found only in John 18:4-9 (whether He spoke these before or after Judas' kiss is difficult to state with certainty). After Judas kissed Jesus giving the signal, the soldiers (had previously fallen down) grasped Jesus which caused Peter to spring into action and cut off Malchus' ear. Jesus then healed Malchus' ear, and after which the disciples fled leaving Jesus to face His enemies by Himself. At this time they completed the arrest and led Him away. They led Him away and brought Him to the house of the high priest (archiereus) - Recall that John is the only Gospel that describes Jesus' first religious trial before Annas (see discussion), after which Annas had Jesus bound and sent to his son-in-law Caiaphas. While Annas was not the current high priest, he clearly exercised ultimate power including the authority to sanction the evil plot against Jesus. So this is why Jesus was first taken to Annas, even before going in front of the current high priest. In fact Annas had "questioned Jesus about His disciples and about His teaching," (Jn 18:19), for he was seeking a charge against Jesus (because the Romans rarely approved the death penalty for a charge like blasphemy - an accusation that had been made against Jesus before - Mt 9:3, Mk 2:7, Lk 5:21+, Jn 10:33). "Like a Lamb that is led to slaughter." -- Isaiah 53:7+ Norman Crawford comments on led Him away - He who created the stars, who calls them by their names and leads them in their courses (Isa 40:26), was led by His creatures to be tried by a human tribunal (What the Bible Teaches: Luke ) While the Scriptural evidence is lacking most authorities (since Augustine in the 4th century) have said that Annas and Caiaphas resided in different wings of the the same palace which was connected by a common courtyard through which Jesus was led (from Annas to Caiaphas). In the Jewish culture of the day a son-in-law would commonly build their residence adjacent to the parents’ home with a courtyard in between. Apparently it was in this courtyard that Peter and John stood, warming their hands on a fire of coals while waiting to hear the results of the hearing. And when Jesus was taken from Annas to Caiaphas, it was most likely through the very same courtyard where the two disciples were seated. S Lewis
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MacArthur writes "Because this detail is unique to Mark’s Gospel, some interpreters have suggested that perhaps the young man was Mark himself. But nothing in the text indicates who the man was, making attempts to identify him entirely speculative. Clearly, the man’s identity is irrelevant to Mark’s purpose for including this shocking detail in his historical record. Mark’s point was likely to emphasize the complete isolation Christ experienced in that moment." Thus we see that both Matthew and Mark record the fact that "all the disciples left Him and fled," a detail not recorded by Luke. The disciples had failed to pray lest they enter into temptation, and now when the temptation came, they were unprepared. When they realized that Jesus was not going to resist arrest, their faith faltered and they fled in fear (they "entered fully into temptation")! In addition Luke does not have Jesus' words regarding fulfilled prophecy, but both other synoptic Gospels record His words that "all this has taken place to fulfill the Scriptures and the prophets." (Mt 26:56, Mk 14:49). John MacArthur elaborates on the fulfillment of prophecy - "Even in their hostility toward Christ, the apostate leaders of Israel were fulfilling the redemptive plan of God, as predicted by the OT prophets (cf. Ps. 41:9; Ps 55:12-14; Isa. 53:3, 7-8, 12; Zech. 11:12; 13:7+) and by Jesus Himself (cf. Mk 8:31; 9:31; 10:32-34, Mt 26:31). God sovereignly used their wicked schemes to accomplish His eternal purposes (cf. Ge 50:20). (See MacArthur Commentary). While I was with you daily in the Temple, you did not lay hands on Me - "You did not seize Me" (Mt 26:55b, Mk 14:49). Jesus rebukes His opponents for their cowardice for not arresting Him during the day as He taught in the Temple (cf Lk 19:48, Lk 20:19, Lk 22:2) for the people would have opposed them (Lk 19:47–48; 20:19; 22:2; cf. also John 18:20). Stein adds "The very fact that Jesus taught daily and openly in the temple distinguishes his activity from that of the revolutionaries, who operated in the mountains and had to be hunted down. Jesus did not operate in the darkness, as his opponents were presently doing, but in the light." (See Luke: An Exegetical and Theological Exposition of Holy Scripture)
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MacArthur explains this apparent discrepancy commenting on Lk 22:57 that "Another is a masculine pronoun in the Greek indicating a man. Mark 14:69 says this second challenge to Peter came from the same servant-girl who first recognized him (Lk 22:56). The supposed discrepancy is easily reconciled when it is remembered that Peter was among several bystanders, and many of them questioned him at once (Mt 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."). He responded with his second denial." (MacArthur Study Bible) Darrell Bock basically agrees with MacArthur writing that "Luke notes that “another” (heteros) man raises the issue of Peter’s association to Jesus, in contrast to Mark 14:69, where the same servant girl raises the issue a second time. Mt. 26:71 also says it is “another” (but allē is feminine), while John 18:25 says that “they” raised the issue....It seems that on this second effort the girl persisted and others joined her."...The public pressure is heating up, and Peter is wilting; he is trying to stick close to Jesus while remaining incognito. And said, "You are one of them too!" - Who is them? In context this has to be one of Jesus' disciples. In Mk 14:69 "The servant-girl saw him, and began once more (SO THIS IS THE SAME SERVANT-GIRL THAT SAW HIS FACE IN THE FIRELIGHT) to say to the bystanders, “This is one of them!”" But Peter said, "Man, I am not!" - Peter's answer of "Man" shows he is responding to the charge from a man, not from the servant-girl. Mt 26:71-72 (SECOND ACCUSATION) When he had gone out to the gateway, another [servant-girl] saw him and *said to those who were there, “This man was with Jesus of Nazareth.” (SECOND DENIAL) "And again he denied it with an oath, “I do not know the man.” Comment: Oath is horkos which generally means a formal and binding statement. Peter is placing himself under an oath in an attempt to substantiate his denial of any association with Jesus. TDNT explains that "Oaths are primarily self-cursing should one not be speaking the truth." Mk 14:69-70a (SECOND ACCUSATION) The servant-girl saw him, and began once more to say to the bystanders, “This is one of them!” (SECOND DENIAL) 70 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.” Comment: The term "Galilean" (like Nazarene) was frequently spoken in derision by the people of Jerusalem, who considered their northern neighbors unsophisticated and uneducated (cf Acts 4:13). Jn 18:25 (SECOND ACCUSATION) Now Simon Peter was standing and warming himself. So they said to him, “You are not also one of His disciples, are you?” (SECOND DENIAL) He denied it, and said, “I am not.” Luke 22:59 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." KJV Luke 22:59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galillean. Began to insist Mt 26:73-74; Mark 14:69-70; John 18:26,27 Luke 22 Resources - Multiple Sermons and Commentaries Excellent Diagram/Map of Jesus' Arrest, Trial and Crucifixion Related Passages: Matthew 26:73-74+ (THIRD DENIAL) 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.” 74 Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. Mark 14:69-72+ (SECOND & THIRD DENIAL) The servant-girl saw him, and began once more to say to the bystanders, “This is one of them!” 70 But again he denied it. And after a little while the bystanders were again saying to Peter, “Surely you are one of them, for you are a Galilean too.” 71 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. John 18:26-27+ (THIRD DENIAL) 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?” 27 Peter then denied it again, and immediately a rooster crowed. PETER'S THIRD ACCUSATION After about an hour had passed - As noted above it is about 3 AM. Why 3 AM? Because in the next verse Peter gave his third denial and the rooster crowed. In Jewish reckoning of time, "cock crow" was the third watch of the night, ending at 3 AM which was when roosters typically began to crow. Of course, we cannot be dogmatic but only approximate these times. Bock - The hour-long break has not changed the audience’s suspicions about Peter. He is still in danger of being exposed. Another man began to insist - Insist is the rare verb diischurizomai (only other use Acts 12:15) which means he was emphatic and resolute, firmly sticking to his accusation against Peter. The imperfect tense indicates he was doing so again and again or over and over! The "noose was tightening" around Peter's neck! Luke 22:59 says "another man began to insist" (see variations on this third accusation) while Matthew and Mark describe the questioners as "bystanders." John 18:26+ focuses attention on a male slave who was with the bystanders who were repeatedly (imperfect tense) saying to Peter "Surely you are one of them." (Mk 14:70+) This accusation by the slave of the high priest who was a relative of Malchus was the most dangerous accusation because while being a disciple of Jesus was not a crime at this time, assaulting a man with a sword was a crime. And this would have been an eye witness to the crime! Saying, "Certainly (literally "upon truth") this man also was with Him, for he is a Galilean too." - They detected Peter's distinctive Galilean accent. Bob
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MacArthur summarize the pathogenesis of Peter's denial in 5 interesting descriptions which would make a most interesting sermon with which to feed the sheep! (Borrow - The Murder of Jesus : A Study of How Jesus Died - see page 124). He Boasted Too Loudly - Mt 26:33, Lk 22:22 He Prayed Too Little - Mt 26:38 He Slept Too Much - Lk 22:40, He Acted Too Fast - Lk 22:50 He Followed Too Far - Mt 26:58 THOUGHT - John MacArthur has a very interesting comment that I would agree with (especially it you combine it with boasting which reflects an element of pride saying "I can handle this temptation!"). MacArthur writes "I’m convinced that most of the problems and failures Christians face are directly related to prayerlessness. “You do not have because you do not ask” (James 4:2). Perhaps Peter’s failure could have been averted if he had been obedient to the Lord and spent that time in the garden praying that the Lord would grant him grace to endure." (Theoretically that is correct but Jesus had prophesied denial would occur. Perhaps He would not have needed to make this prophecy had Peter prayed in the Garden instead of sleeping! O my am I convicted by this spiritual dynamic - prayerlessness predisposing to falling into temptation!) (Borrow - The Murder of Jesus : A Study of How Jesus Died - see page 127). Compare - Mt 26:41 - "Keep watching and praying (both commands to do this continually - present imperative only possible as we depend on the Holy Spirit to obey), that (PURPOSE CLAUSE - What's the purpose of persistent prayer?) you may not enter into temptation (We are going to be tempted -- this will not prevent temptation, but if we are "prayed up" when temptation assaults us, potentially we are protected from "entering" into that temptation and falling into the sin into which it tempts us); the spirit is willing, but the flesh is weak." Luke 22:62 And he went out and wept bitterly. KJV Luke 22:62 And Peter went out, and wept bitterly. and wept Ps 38:18; 126:5,6; 130:1-4; 143:1-4; Jeremiah 31:18; Ezekiel 7:16; Zechariah 12:10; Mt 5:4; 26:75; Mark 14:72; 1 Cor 10:12; 2 Cor 7:9-11 Luke 22 Resources - Multiple Sermons and Commentaries Excellent Diagram/Map of Jesus' Arrest, Trial and Crucifixion THE WAY BACK HOME BEGINS Parallel passage Mt 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. It was not the crowing of the cock that convicted Peter but it was the loving look of Jesus which brought to his mind Christ’s prophetic words. And he went out and wept (klaio) bitterly (pikros) - 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.