His Word Today

³⁰ “And when they had sung a hymn, they went out to the Mount of Olives.” (Matthew 26:30 ESV)

²⁶ “And when they had sung a hymn, they went out to the Mount of Olives.” (Mark 14:26 ESV)

Somewhat obscured in the dialogue concerning the disciples’ denial and desertion of Jesus was their singing and subsequent journey to the Mount of Olives. Both Matthew and Mark record Jesus and disciples singing a hymn. The Greek word for hymn (ὑμνέω; hymneo) means to sing a song of praise. In other words, to sing praises, certainly in some contexts, from the psalms of the Jewish Scripture (Matt. 26:30; Mark 14:26; Ac 16:25; Heb. 2:12).

“When they had hymned,” says the original. Since, as has been shown, the Lord’s Supper was the natural outgrowth of the Passover, it is probable that the hymns of praise that were lifted up to God were Pss. 115–118,” explains Dr. William Hendriksen.

“Praise the Lord, all nations! Extol him, all peoples! ² For great is his steadfast love toward us, and the faithfulness of the Lord endures forever. Praise the Lord!” (Psalm 117 (ESV)

“Jesus and His disciples have finished the Passover meal, and today’s passage opens with their singing of a hymn (v. 30), most likely the second part of the Hallel (Pss. 114–118 or Pss. 115–118). Interestingly, one scholar says the disciples probably looked back on their singing with new insight after the resurrection. After all, Christ triumphs in His death and resurrection (Pss. 118:10, 22), establishing a foundation for proclaiming the praise of Yahweh to the nations (117:1),” explains Dr. R. C. Sproul.

“These are songs of praise, thanksgiving, and trust, as anyone can see by reading them. They not only constituted a fitting conclusion to the blessings enjoyed but also a most appropriate preparation for the ordeal that was about to begin,” states Dr. Hendriksen.

Jesus and his disciples, no longer twelve but eleven, then went to the Mount of Olives. They crossed the Kedron Valley and entered the Gethsemane grove, located at the foot of that mountain. See 26:36; cf. John 18:1.

The singing of praise preceded the perils to follow. Perhaps our singing of praise to the Lord throughout the week, and on the Lord’s Day, prepares us for the perils we face, and will face, in the days ahead. Have a blessed, and praise filled, day.

Sing to the King Who is coming to reign
Glory to Jesus, the Lamb that was slain
Life and salvation His Empire shall bring
And joy to the nations when Jesus is King.

Chorus

Come, let us sing a song
A song declaring that we belong to Jesus
He is all we need
Lift up a heart of praise
Sing now with voices raised to Jesus
Sing to the King.

For His returning we watch and we pray
We will be ready the dawn of that day
We’ll join in singing with all the redeemed
‘Cause Satan is vanquished and my Jesus is King.—Billy & Cindy Foote

Chorus

Soli deo Gloria!

³⁰ “And when they had sung a hymn, they went out to the Mount of Olives. ³¹ Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ³² But after I am raised up, I will go before you to Galilee.” ³³ Peter answered him, “Though they all fall away because of you, I will never fall away.” ³⁴ Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” ³⁵ Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.” (Matthew 26:30–35 ESV)

²⁶ “And when they had sung a hymn, they went out to the Mount of Olives. ²⁷ And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ ²⁸ But after I am raised up, I will go before you to Galilee.” ²⁹ Peter said to him, “Even though they all fall away, I will not.” ³⁰ And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.” ³¹ But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.” (Mark 14:26–31 ESV)

³¹ “Simon, Simon, behold, Satan demanded to have you that he might sift you like wheat, ³² but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” ³³ Peter said to him, “Lord, I am ready to go with you both to prison and to death.” ³⁴ Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.” (Luke 22:31–34 (ESV)

“When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered.” (John 18:1 ESV)

As we consider the various views concerning the events of Jesus’ Passion Week, it is wise to compare the four gospel accounts. Today, we examine Jesus’ prediction of Peter’s denial.

First, Jesus predicted all of His disciples would fall away because of Him. To fall away (σκανδαλίζω; skandalizo) means to sin and disbelieve. By deserting Jesus because of the soon, unfolding events culminating in the crucifixion, the disciples would sin by ceasing to trust in, depend upon, commit to and honor the Lord. Jesus knew this would happen because Scripture prophesied it would happen (Zechariah 13:7). Like sheep who scatter when the shepherd is killed, so also would the disciples scatter because of the Lord’s death on the cross.

“The disciples, our Savior says, will soon abandon Him, just as sheep run when their shepherd is struck down (Matt. 26:31). Once again Jesus reveals that He is fully aware of all that is to happen and, therefore, because He does not try to escape, willingly submits to the evil that men are soon to inflict on Him. Furthermore, striking Christ will fulfill the prophecy of Zechariah 13:7,” explains Dr. R. C. Sproul.

“Since the Lord’s sword is what strikes in Zechariah 13, Jesus must mean that His death, though carried out by wicked men, is due ultimately to the “definite plan and foreknowledge of God” (Acts 2:22–23). In a real sense the Father strikes His Son down on the cross, but that does not excuse the sin of the authorities, nor does it make God an evildoer. As the church father Jerome writes, “The good shepherd is struck…that he may lay down his life for his sheep and that out of many flocks of wandering sheep there may be one flock and one shepherd” (Matthew 4.26.31). God has a good and noble intent in the death of His Son, but the human executioners seek only destruction.”

Second, Jesus also predicted He would rise from the dead. Death would not have the final say. He promised he would meet with the disciples in Galilee. Jesus provided hope, confident assurance even in anticipation of the hell on the cross.

However, Peter and the other disciples insisted they would not abandon Jesus. Peter was most emphatic. He was willing to not only argue with Jesus, but also in pride contrast himself, and condemn, the other disciples. He knew he would not desert and deny Jesus. How little he knew. We will examine Jesus’ extended response to Peter when next we meet.

In his commentary on Matthew, Dr. James M. Boice says that today’s passage is encouraging because it affirms that Christianity is for weak people (p. 563). “Zechariah 13 says that though believers may sinfully abandon their master, He will not abandon them and will present them as a holy people to His Father.”  

If you have sinned this day, it is not too late to seek God’s forgiveness. Repent and return to Him and in so doing demonstrate you are one of His sheep.

Soli deo Gloria!

²⁶ Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” ²⁷ And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, ²⁸ for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Matthew 26:26–28 ESV)

¹⁴ “Therefore, my beloved, flee from idolatry. ¹⁵ I speak as to sensible people; judge for yourselves what I say. ¹⁶ The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? ¹⁷ Because there is one bread, we who are many are one body, for we all partake of the one bread. ¹⁸ Consider the people of Israel: are not those who eat the sacrifices participants in the altar? ¹⁹ What do I imply then? That food offered to idols is anything, or that an idol is anything? ²⁰ No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. ²¹ You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. ²² Shall we provoke the Lord to jealousy? Are we stronger than he?” (1 Corinthians 10:14–22 ESV)

The following article is from Tabletalk, Ligonier Ministries daily Bible study magazine. It originally appeared Nov. 19, 2008; author unknown. May the LORD encourage you by the following insights taken from I Corinthians 10:14-22).  

“Given that transubstantiation and consubstantiation are found wanting, it remains for us to try to define how Jesus is present in the Lord’s Supper. Some believe the Lord’s Supper is only a memorial; thus, Christ is not present in a unique way when we take the sacrament. Yet more is going on in the Lord’s Supper than the remembering of our Savior’s death, as important as that may be. For example, today’s passage speaks of participation or fellowship in the body and blood of Christ when we come to the Lord’s Table (1 Cor. 10:16). Something is happening besides the simple remembrance of the cross.”  

“Moreover, as Dr. Keith A. Mathison observes, the fact that many of those who took the sacrament in Corinth unworthily became ill or died (1 Cor. 11:29–30) proves “that there is much more to the sacrament than mere symbolism and subjective acts of mental recollection” (Given for You, p. 234).”

“The Westminster Confession of Faith summarizes the biblical teaching on Christ’s special presence in the Lord’s Supper, saying that worthy receivers feed on Jesus “not carnally and corporally, but spiritually.” Christ is spiritually “present to the faith of believers,” and we feed upon “Christ crucified, and all benefits of His death” (29.7). The confession affirms that in the Supper we commune with Jesus, both in His humanity and in His divinity, in a way not possible at other times. As we eat the bread and drink the wine, we by faith commit ourselves anew to Jesus and renew the covenant, showing that we need His physical body and blood to save us as much as we need food to nourish us. We meet with Jesus as a whole person, and He strengthens us for the journey from the resources He has both as the Son of God and as a glorified human being.”

“This is possible because of our union with Christ by virtue of the Holy Spirit. In the final analysis, it is a mystery as to how all this happens. But it is to this mystery we have been called to partake of regularly, participating in faith, believing that God has accomplished through His Son all that the Passover in Egypt and the giving of the covenant at Sinai pointed to, namely, the inauguration and consummation of a new covenant.”

“The Lord’s presence in the Lord’s Supper is not easy to conceptualize, but we do affirm that He is truly present every time we take the sacrament with other believers. It behooves us to remind ourselves of this fact and realize that the sacrament is not an afterthought, it is a means of grace that conveys to the faithful the benefits we need to progress in holiness. As you take the Supper, consider the presence of Christ and the way He meets all our needs.”

Soli deo Gloria!

²⁶ Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” ²⁷ And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, ²⁸ for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. ²⁹ I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” (Matthew 26:26–29 ESV)

²² And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” ²³ And he took a cup, and when he had given thanks he gave it to them, and they all drank of 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 not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” (Mark 14:22–25 ESV)

¹⁸ For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” ¹⁹ And he took bread, and when he had 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.” ²⁰ And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:18–20 ESV)

²³ For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when 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 also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” (1 Corinthians 11:23–25 ESV)

Were the bread and the wine Jesus blessed and gave thanks for His actual body and blood? Some church traditions, and theologians, advocate this view, or a moderate interpretation of the same. What is the biblical understanding of what Jesus meant and how does it apply to the church today when she observes the Lord’s Supper or Communion.

As we consider the various views concerning the Lord’ Supper, one thing is not debated. Jesus commanded His disciples to commemorate and remember, this ordinance. Why is it important to regularly remember Jesus’ death, burial and resurrection? It is because people forget its significance; even believers in Christ.

“Celebrating the Lord’s Supper is one way in which we recall God’s sacrifice of His Son. The bread and wine visibly depict the broken body and shed blood of Christ Jesus and help us remember His death, although the remembering of His death is not all that happens at His table. Nevertheless, the Lord’s Supper is tied inextricably to the past, orienting us to the death of Christ for His people, the single greatest event in world history,” states one commentator.

“To this day, some believers hold that the Lord’s Supper is merely past-oriented, only an opportunity to remember Christ’s death. Those theological traditions with the most adherents, however, all believe that Jesus is uniquely present in time and in space when the Lord’s Supper is celebrated,” comments Dr. R. C. Sproul.

However, there are other denominations which take the presence of the Lord Jesus at Lord’s Supper a step further. This debate centers on four perspectives. While we will define these four views, time and space limit an expanded discussion and examination.

First, the view of transubstantiation articulated by the Roman Catholic communion. The Roman Catholic Church advocates the miracle of the Mass. This means the substance of the bread and wine used in the Lord’s Supper is miraculously changed into the actual body and blood of Christ. Therefore, if you were to ask a Roman Catholic if they have received Christ, they would perhaps respond they have; during the celebration of the Mass.

Second, the doctrine of consubstantiation articulated by the Lutheran community. The term means that Christ is substantively present within the bread and wine. Attending a Lutheran church as a child, this was the view taught in confirmation classes I attended. “We must note, however, that the word consubstantiation, though it is used widely in theological circles to describe the Lutheran view, is not a term that the Lutherans tend to embrace,” explains Dr. Sproul.

Third, the Reformed and Anglican affirmation of the real presence of Christ in the Lord’s Supper. John Calvin used the word “substance” as a synonym for “real” or “true.” He taught the divine nature of Christ is present at the Lord’s Supper as He is everywhere.

Fourth, the memorial-sign view of the sacrament espoused by Ulrich Zwingli and by the majority of those in the Baptist churches and denominations. This view articulates the Lord’s Supper is strictly a memorial, with the bread and wine representative, or symbolic, of Christ’s body and blood.

“The debate goes on, as the church tries to plumb the depths and the riches of this sacrament that was instituted by Jesus and practiced on a regular basis in the primitive Christian church, and this debate has survived even to our day,” concludes Dr. Sproul.

Soli deo Gloria!                                                                                    

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²⁶ Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” ²⁷ And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, ²⁸ for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. ²⁹ I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” (Matthew 26:26–29 ESV)

²² And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” ²³ And he took a cup, and when he had given thanks he gave it to them, and they all drank of 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 not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” (Mark 14:22–25 ESV)

¹⁸ For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” ¹⁹ And he took bread, and when he had 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.” ²⁰ And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:18–20 ESV)

²³ For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when 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 also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” (1 Corinthians 11:23–25 ESV)

As the last week of the Lord Jesus Christ is studied, it is important to compare the New Testament Gospels and Epistles, their particular narratives and themes pertaining to the death, burial and resurrection of the Lord. Today’s focus concerns the celebration of the Passover Meal and the institution of what is referred to as The Lord’s Supper or Communion. This particular observance would symbolize the historical death, burial and resurrection of the Lord Jesus Christ. It is one of two ordinances in the church. The other is Believer’s Baptism.

“After predicting Judas’ betrayal (Matt. 26:20–25), Jesus and His disciples proceed with the Passover meal. It is a special moment indeed, for only close friends eat together in first-century Jewish culture. The forces conspiring against the Lord (vv. 1–5, 14–16) no doubt cast a pall over an otherwise delightful occasion, but the light of the resurrection will reveal even the bitter events to come as integral to the joy of final redemption they will help produce,” explains Dr. R. C. Sproul.

It is most likely Judas departed prior to the institution of the Lord’s Supper (John 13:31). From Matthew’s account, it was during the eating of the Passover Meal when Jesus took bread, blessed it, broke it and gave each disciple a portion of it. Jesus said, ““Take, eat; this is my body.” He then took a common cup filled with wine, gave thanks and said, ““Drink of it, all of you, ²⁸ for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

“At this point Passover passes over into the Lord’s Supper; for it was while, toward the close of the Passover meal, the men were all eating freely (see on verse 21) that Jesus instituted the new sacrament that was to replace the old. A few more hours and the old symbol, being bloody—for it required the slaying of the lamb—will have served its purpose forever, having reached its fulfilment in the blood shed on Calvary. It was time, therefore, that a new and unbloody symbol replace the old. Nevertheless, by historically linking Passover and Lord’s Supper so closely together Jesus also made clear that what was essential in the first was not lost in the second. Both point to him, the only and all-sufficient sacrifice for the sins of his people. Passover pointed forward to this; the Lord’s Supper points back to it,” states Dr. William Hendriksen.

Were the bread and the wine Jesus blessed and gave thanks for His actual body and blood? Some church traditions, and theologians, advocate this view, or a moderate interpretation of the same. In the days ahead, we will seek to come to a biblical understanding of what Jesus meant and how it applies to the church today when she observes the Lord’s Supper or Communion.

Soli deo Gloria!

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²⁰ When it was evening, he reclined at table with the twelve. ²¹ And as they were eating, he said, “Truly, I say to you, one of you will betray me.” ²² And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” ²³ He answered, “He who has dipped his hand in the dish with me will betray me. ²⁴ The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” ²⁵ Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.” (Matthew 26:20–25 (ESV)

¹⁷ And when it was evening, he came with the twelve. ¹⁸ And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.” ¹⁹ They began to be sorrowful and to say to him one after another, “Is it I?” ²⁰ He said to them, “It is one of the twelve, one who is dipping bread into the dish with me. ²¹ For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” (Mark 14:17–21 (ESV)

 ^“And when the hour came, he reclined at table, and the apostles with him.” (Luke 22:14 (ESV)

²¹ After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” ²² The disciples looked at one another, uncertain of whom he spoke. ²³ One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, ²⁴ so Simon Peter motioned to him to ask Jesus of whom he was speaking. ²⁵ So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” ²⁶ Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.” (John 13:21–26 (ESV)

As the last week of the Lord Jesus Christ is studied, it is important to compare all four Gospels, their particular narratives and themes pertaining to the death, burial and resurrection of the Lord. Today’s focus concerns the celebration of the Passover Meal. This particular feast would picture, and immediately precede, the historical death, burial and resurrection of the Lord Jesus Christ.

“Per the custom of their day, Jesus and His disciples recline at the Passover, lying on cushions arranged like a horseshoe around the table (Matt. 26:20). Some commentators believe that the room in which they are commemorating the exodus belongs to John Mark, an associate of Barnabas and Paul (Acts 15:36–41) and probable author of the second book of the New Testament. Whether or not this is the case, we do know that Jesus sees this Passover as the beginning of events absolutely critical to His work,” explains one commentator.

Jesus ate the meal with the Twelve Apostles, including Judas Iscariot. It was during the feast when Jesus announced one of the twelve would betray Him. The response by the eleven was a mixture of sorrow and uncertainty. Judas did not respond. He knew what he was going to do and why he would do it; he would betray Jesus for money.

The eleven began asking Jesus if any one of them was the betrayer. Jesus responded in the follow manner.  ““He who has dipped his hand in the dish with me will betray me.” ““It is one of the twelve, one who is dipping bread into the dish with me.” ““It is he to whom I will give this morsel of bread when I have dipped it.” ” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.”

Judas played along with the rest of the disciples by asking if he was the betrayer. Matthew records Jesus’ response to Judas’ question. Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.”

“Such knowledge of the future is also shown when Jesus reveals that He will be handed over to sinners (vv. 20–21). This betrayal fulfills Scripture (v. 24), but how? First, the Messiah must feel the punishment His sinful people have earned and Judas’ betrayal may be one way the Father metes out His wrath. Israel pledged to follow God and then betrayed Him, breaking His Law (Hos. 8); now Jesus — the true Israel — endures in the place of His people the same betrayal they deserve for double-crossing the covenant Lord. In Christ, God repays Israel in kind. Moreover, though the Psalms belong to the entire covenant community, the Psalter is uniquely the king’s song book. David’s greatest son can only sing the Psalms if He feels a friend’s betrayal (see Ps. 55),” states Dr. R. C. Sproul.

Judas did not operate independently of God’s providence. As with Joseph’s brothers, what Judas intended for evil God meant for good (Gen. 50:20). God was in complete and providential control.

“Judas does not operate independently of the Almighty’s sovereign decree (Matt. 26:24–25). But Judas’ evil purpose makes him no less guilty for bringing about what God has ordained,” concludes Dr. Sproul.

John Calvin comments, “Men can do nothing but what God has appointed, still this does not free them from condemnation, when they are led by a wicked desire to sin. For though God directs them, by an unseen bridle, to an end which is unknown to them, nothing is farther from their intention than to obey his decrees.”

Christ’s betrayal results both from divine providence and human sin. However, the LORD mysteriously remains unstained by evil in the process. This demonstrates the doctrine of providence; God’s purposeful sovereignty.

Soli deo Gloria!

¹⁷ “Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” ¹⁸ He said, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is at hand. I will keep the Passover at your house with my disciples.’ ” ¹⁹ And the disciples did as Jesus had directed them, and they prepared the Passover.” Matthew 26:17–19 (ESV)

¹² “And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?” ¹³ And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him, ¹⁴ and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’ ¹⁵ And he will show you a large upper room furnished and ready; there prepare for us.” ¹⁶ And the disciples set out and went to the city and found it just as he had told them, and they prepared the Passover.” (Mark 14:12–16 (ESV)

⁷ “Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. ⁸ So Jesus sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.” ⁹ They said to him, “Where will you have us prepare it?” ¹⁰ He said to them, “Behold, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters ¹¹ and tell the master of the house, ‘The Teacher says to you, Where is the guest room, where I may eat the Passover with my disciples?’ ¹² And he will show you a large upper room furnished; prepare it there.” ¹³ And they went and found it just as he had told them, and they prepared the Passover.” (Luke 22:7–13 (ESV)

“Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.” (John 13:1 (ESV)

As the last week of the Lord Jesus Christ is studied, it is important to compare all four Gospels, their particular narratives and themes pertaining to the death, burial and resurrection of the Lord. Today’s focus concerns the preparation for the Passover Feast. This particular feast would picture, and immediately precede, the historical death, burial and resurrection of the Lord Jesus Christ.

All four narratives document the initial preparation for the Passover. The
Synoptic Gospels (Matthew, Mark, Luke) also refer to the day of Unleavened Bread. What is the significance of this distinction? Both titles refer to the same Spring seasonal celebration of the Lord’s deliverance of Israel from Egypt (Ex. 12:1-28). Both titles were used interchangeably. It would be comparable to our expressions of Merry Christmas, Happy Holidays and Seasons Greetings, in which all refer to the observance of the Lord’s incarnation to a greater, or lesser, extent.

“The Passover lambs were killed (Mark 14:12) on 14 Nisan (March/April). That evening, the Passover meal was eaten. The Feast of Unleavened Bread followed immediately after Passover, from 15–21 Nisan. The entire time was often referred to either as “Passover” (Luke 22:1), or as the Feast of Unleavened Bread. Therefore the first day refers to 14 Nisan,” explains Dr. John MacArthur.  

All four accounts reveal the sovereign authority of the Lord Jesus. He knows what is going to occur in the ensuing hours and He diligently seeks the fulfillment of Scripture and His atoning mission. This includes the Passover, for He is the fulfillment of the Passover Lamb (John 1:29-35; I Cor. 5:6-8). Each Gospel provides a unique perspective on the events. However, none are contradictory to each other.

“Nothing is said about the purchase of a lamb. We may probably assume that this had been attended to a few days earlier. See Exod. 12:3. Further preparations had to be made however,” explains Dr. William Hendriksen.

“During the afternoon the lamb must be killed in the forecourt of the temple (cf. Exod. 12:6). A room of sufficient size must be obtained, and everything in connection with this room and its furniture must be arranged. Besides, purchases must be made: of unleavened bread, bitter herbs, wine, etc. The lamb must be made ready for use, the sauce must be prepared. Since it was now Thursday morning, there can be no delay.”

“With the Passover at hand, the disciples come to Jesus to inquire of the place where the meal is to be eaten (Matt. 26:17). This festival, one of the most important feast days on the Jewish calendar, has to be celebrated within Jerusalem proper, and so our Lord and His followers must find a place to eat the Passover meal within the city, for they have been staying in Bethany (v. 6). Christ is able to direct His disciples on how they may find a room in which to eat the Passover, and they then go forth to follow His instructions (vv. 18–19),” states Dr. R. C. Sproul.

Matthew, Mark and Luke all conclude their narratives with these words referring to the disciples; “They prepared the Passover.”

“Some preachers and scholars have long portrayed Jesus as a helpless victim of events, one who is caught off-guard by His arrest and crucifixion. Today’s passage, among many others, indicates that this view is mistaken. Our Savior’s death is no accident of history, it occurred according to the definite plan and foreknowledge of God and of His Christ. He is the sovereign Lord of history who controls all things even until this very day,” concludes Dr. Sproul.

Soli deo Gloria!

¹⁴ “Then one of the twelve, whose name was Judas Iscariot, went to the chief priests ¹⁵ and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. ¹⁶ And from that moment he sought an opportunity to betray him.” (Matthew 26:14–16 ESV)

¹⁰ “Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. ¹¹ And when they heard it, they were glad and promised to give him money. And he sought an opportunity to betray him.” (Mark 14:10–11 (ESV)

³ “Then Satan entered into Judas called Iscariot, who was of the number of the twelve. ⁴ He went away and conferred with the chief priests and officers how he might betray him to them. ⁵ And they were glad, and agreed to give him money. ⁶ So he consented and sought an opportunity to betray him to them in the absence of a crowd.” (Luke 22:3–6 ESV)

As the last week of the Lord Jesus Christ is studied, it is important to compare all four Gospels, their particular narratives and themes pertaining to the death, burial and resurrection of the Lord. Today’s focus concerns Judas Iscariot and his plans to betray Jesus into the hands of His enemies.

As Mary initiated her act of selfless devotion to the Lord in anointing Him, Judas initiated his contact with the chief priests in order to acquire money by betrayal. Luke reveals the actions by Judas were perpetrated by Satan’s internal influence upon the disciple. However, Judas willingly sought to betray the Lord.

What a comparison between Mary and Judas. Mary gave while Judas pursued every opportunity to get. Mary was public in her adoration of Jesus. Judas was private in his effort to betray Jesus. Mary’s object of worship was the Lord. Judas’ object of worship was money. Mary’s legacy is one of loving adoration. Judas’ legacy is heartless betrayal of the Master who loved him. Mary is famous. Judas is infamous.

“Commentators on Matthew 26 point out the contrast between Mary’s act of love in verses 6–13 (see John 12:1–8) and Judas’ evil in today’s passage. Judas is treacherously secretive, betraying the Lord behind His back (Matt. 26:14–15), but Mary publicly pours oil upon His head (vv. 6–13). Mary is selfless; she gives something up to bless her Savior (vv. 7, 10). Judas is selfish; he looks to profit by helping to bring the curse of death upon Jesus (v. 15). Finally, Judas sells out Jesus for a relatively small amount of money, but Mary honors Christ with a large amount of her resources — a year’s worth of wages (v. 9; John 12:5),” explains Dr. R. C. Sproul.

“Standing in sharp contrast to the love and devotion of Mary was the hatred and treachery of Judas. This disciple, who is understandably referred to last in the lists of the Twelve, was the son of Simon, who was also called “Iscariot.” The name “Iscariot” means “man of Kerioth,” which was a small town in Judea about 23 miles south of Jerusalem (cf. 3:19). Thus Judas was not a Galilean like the other disciples,” states Dr. John MacArthur.

“It is clear that Judas never had any spiritual interest in Jesus—he was attracted to him because he expected Jesus to become a powerful religious and political leader. He saw great potential for power, wealth, and prestige through his association with him. But Jesus knew what Judas was like from the start, and that is why he chose him as one of the Twelve. He was the one who would betray him so that the Scripture and God’s plan of salvation would be fulfilled (Ps. 41:9; 55:12–15, 20–21; Zech. 11:12–13; John 6:64, 70–71; 13:18; 17:12).”

Are you more like Mary or Judas? This is a provocative question but a necessary one. How we answer reveals our true nature and eternal destiny.

“Judas’ betrayal of the Savior is the most wicked deed ever committed. It warns us to be careful lest sin take hold of our hearts and make us turn our backs on Christ. Those who truly know Jesus will not finally betray Him, but it is possible even for Christians to become disenchanted with the way God works out His plan and fall into transgression. Let us take care to remember that we have no right to call the Lord’s way of doing things into question,” concludes Dr. Sproul.

Soli deo Gloria!

¹⁰ But Jesus, aware of this, said to them, “Why do you trouble the woman? For she has done a beautiful thing to me. ¹¹ For you always have the poor with you, but you will not always have me. ¹² In pouring this ointment on my body, she has done it to prepare me for burial. ¹³ Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.” (Matthew 26:10–13 (ESV)

⁶ But Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. ⁷ For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. ⁸ She has done what she could; she has anointed my body beforehand for burial. ⁹ And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.” (Mark 14:6–9 (ESV)

⁷ Jesus said, “Leave her alone, so that she may keep it for the day of my burial. ⁸ For the poor you always have with you, but you do not always have me.” (John 12:7–8 (ESV)

One of the principles of proper biblical interpretation is Scripture interprets Scripture. This means the Bible is its own interpreter and never contradicts itself. An example of this interpretative principle is found in the story of Jesus’ anointing at Bethany. Jesus’ response to Mary, and the disciples’ response to her, are recorded not only in Matthew’s Gospel but also in Mark 14:6-9 and John 12:7-8.  

Mary’s extravagant act of worship by anointing Jesus with expensive perfume (Matt. 26:6-7; Mark 14:3; John 12:1-3) was contrasted by the disciples’ indignant response against her act of worship and love for Jesus (Matt. 26:8-9; Mark 14:4-5; John 12:4-6). What then was Jesus’ response, not only to Mary but also to the disciples?

In all three text, Jesus firmly reprimands the disciples, and not Mary. In Matthew and Mark’s account, Jesus posed a rhetorical question to the men; ““Why do you trouble the woman” In Mark and John’s Gospel, He also issued a command; “Leave her alone.” He then commended Mary for what she had done calling it “a beautiful thing.”

He understood, even though the disciples did not, the significance of what Mary had done. She prepared Jesus for what would befall Him in the next several days: His substitutionary death, burial and subsequent resurrection.” He selfless acts pointed to the saving Gospel.

“It was not that the Master was unconcerned about the needs, both physical and spiritual, of those to whom help and mercy should be shown. Far from it, as the following passages indicate: Matt. 5:7; 6:2–4; 12:7; 19:21; Luke 6:20, 36–38; 21:1–4; John 13:29. On this subject, as well as on all others, his teaching was in line with the rest of special revelation (Exod. 23:10, 11; Lev. 19:10; Deut. 15:7–11—was he not in a sense quoting Deut. 15:11?—Ps. 41:1; Prov. 14:21b, 31; 19:17; Isa. 58:7; Jer. 22:16; Dan. 4:27; Amos 2:6, 7; and for the New Testament see 2 Cor. 8:1–9; Gal. 6:2, 9, 10; 2 Thess. 3:13; James 5:1–6),” explains Dr. William Hendriksen.

“But there would be many more opportunities to attend to the cause of Christian charity or benevolence. On the contrary, the opportunity to show love and honor to Jesus in the state of humiliation had almost vanished. Gethsemane, Gabbatha, and Golgotha were just around the corner. What Mary had done was therefore right, beautiful even, for it was prompted by thankfulness of heart. It was also unique in the thoughtfulness it revealed. Moreover, it was regal in its lavishness. Last but not least, it was marvelous in its timeliness.”

What may initially appear to be most important, often is the less important. The meeting of physical needs of the moment can never be equal with the eternal significance of the Gospel, and those who proclaim it. Mary’s act pointed the eternal love of God, displayed on the cross. While meeting the social, and material needs of the poor is a good and blessed thing to do, the heralding of the Gospel is far greater and lasts longer (John 4).

What legacy are you living and leaving? Is it the materialism of the moment, or the ministry of a lifetime?

Soli deo Gloria!