”Passover was a commemoration of the Exodus, a retelling of Israel’s dramatic redemption by God during the days of Moses (cf. Exod 12:24–27). In the gospels, it is not the remembrance of the Passover per se that is significant but Jesus’ own relationship to it. Jesus brings a measure of innovation to the ancient ritual....”(Mosaic Imagery In The Gospel Of Matthew by Wayne S. Baxter) ”Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples, ‘You know that after two days is the Passover,’ the feast of Yahweh instituted in Egypt, “to commemorate the destroying angel's passing over the houses of the Israelites, when he slew the firstborn of the Egyptians…This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Luke 22:1-7. [It was an enteral ordinance.] ‘and the Son of man will be delivered up, to be crucified ‘“ (Adam Clarke) ”For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." (1 Cor 5:7b-8)
Click link to the next study in my sequential chapter study through the Gospel of Matthew. https://www.mymorningmanna.com/post/matthew-27
“’Then the chief priests, the scribes, and the elders of the people.’ that is, the Sanhedrim, who sat in Moses’ seat as leaders of the remanent of Judah residing in Israel—‘assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him.” “The sanhedrim comprehended these three orders of men... This convention [in the office of the supposed mediator for the people] met two days before the passover... Mark 14:1. But they said, ‘Not during the feast, lest there be an uproar among the people.’ (1-5) “They were not willing to be eclipsed by the devout jews in their purifications for the passover.” (Joseph Sutcliffe) “And when Jesus was in Bethany at the house of Simon the leper, a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table. But when His disciples saw it, they were indignant, saying, 'Why this waste? For this fragrant oil might have been sold for much and given to the poor.' But when Jesus was aware of it, He said to them, 'Why do you trouble the woman? For she has done a good work for Me. For you have the poor with you always, but Me you do not have always. For in pouring this fragrant oil on My body, she did it for My burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." (6-13)
“Then one of the twelve, called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I deliver Him to you?" And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray Him. (14-16) The temptation "thus offered was too great to be resisted, and they accordingly stepped out of the limits which their caution had suggested, and were content to run the risk even of an 'uproar among the people' within the twenty-four hours of the Paschal Feast. 'Now on the first day of the Feast of the Unleavened Bread' Mark and Luke, as writing for Gentile readers, add the explanation that it was then that the Passover was to be slain.” (C. J. Ellicott) “the disciples came to Jesus, saying, ‘Where do You want us to prepare for You to eat the Passover?’ And 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.’ So the disciples did as Jesus had directed them; and they prepared the Passover.”
“When evening had come, He sat down with the twelve. Now as they were eating, He said, ‘Assuredly, I say to you, one of you will betray Me.’ And they were exceedingly sorrowful, and each of them began to say to Him, ‘Lord, is it I?’ He answered and said, ‘He who dipped his hand with Me in the dish will betray Me. The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.’ This refutes universalism. “Such an affirmation is incompatible with the idea that they should, after a punishment of any conceivable length, enter upon the life of bliss. The first moment of release would make amends for all past suffering; throughout eternity they would praise God that they had been born.” (The Duration and Nature of Future Punishment by Henry Constable) Not being born is definitely better than an infinite amount of suffering in the afterlife. But the annihilationalist view is that it better not to have been born than to lose your life eternally. “Is it not far worse to lose a cherished possession than never to have known it? Who is happier—the man born with empty eye-sockets and who never sees the sun, or the man whose sight is suddenly cut off in the middle of a busy life?” (The Fire That Consumers by Edward Fudge)
““Then Judas, who was betraying Him, answered and said, ‘Rabbi, is it I?’ None of us should sit at the table of the Lord without careful self-examination and confession. We all need to say, 'Lord, is it I?' and to ask that we may be clad in the white robes through His precious blood.” (F.B. Meyer) “He said to him, ‘You have said it.’” (17-25)
“And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, ‘Take, eat; this is My body.’ Then He took the cup, and gave thanks, and gave it to them, saying, ‘Drink from it, all of you.’ (26-27) “The notion of his body being broken for his disciples (26:26) [is new]. That Matthew records the command to drink from the cup and not the mere act (v. 27, cf. Mark 14:23) suggests the importance of the edict. Carson thus comments, ‘As the bread has just been broken, so will Jesus’ body be broken; and just as the people of Israel associated their deliverance from Egypt with eating the paschal meal prescribed as divine ordinance, so also Messiah’s people are to associate Jesus’ redemptive death with eating this bread by Jesus’ authority.’ [57–See Carson, ‘Matthew,’ 535.].—“For this is My blood of the new covenant, which is shed for many for the remission of sins." (28) This verse “is rich in OT allusions. Gundry detects three: Exod 24:8, Isa 53:11–12, and Jer 31:31–34.58 Allison rightly points out that, while thoughts of the latter two are present in 26:28, only Exod 24:8 has both conceptual and obvious linguistic connections. [59–Exod 24:8 reads: “Moses took the blood and sprinkled it on the people saying, ‘This is the blood of the covenant’ while Jesus says, ‘This is my blood of the covenant.’… Cf. Allison, The New Moses, 257-8.] Typological correspondence, then, would seem inevitable [60– Hebrews 9:18-25]. Just as Moses instituted the first covenant and ratified it by blood, so Jesus inaugurates the new covenant(which replaces the old one), and he ratifies it by shedding his own blood.” (Mosaic Imagery in ihe Gospel of Matthew by Wayne S. Baxter)
“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.” (29) This is along the line of the sermon on the Mount. “It is written, but I say unto you.” Jesus would die as the Paschal offering but live again by resurrection of the body. “‘And when they had sung a hymn’—the cup of praise of the Hallel or Paschal series, Psalms 115-118— ‘they went out to the Mount of Olives.’ (30) “We must think of the breaking up of the Paschal company; of the fear and forebodings which pressed upon the minds of all, as they left the chamber and made their way, under the cold moonlight, through the streets of Jerusalem, down to the valley of the Kidron and up the western slope of Olivet. St. Luke records that His disciples followed Him, some near, some, it may be, afar off. The discourses reported in John 15, 16, 17, which must be assigned to this period in the evening, seem to imply a halt from time to time, during which the Master poured forth His heart to His disciples, or uttered intercessions for them.— Then Jesus said to them: All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, And the sheep of the flock will be scattered.' [Zech. 13:7] (31) The citation of this prophecy... is every way suggestive, as showing that our Lord’s thoughts had dwelt, and that He led the disciples to dwell, on that chapter as applicable to Himself.. It told of a ‘fountain opened for sin and for uncleanness;’ of One with ‘wounds’ in His hands, who was ‘wounded in the house of His friends;’ of the Shepherd to whom Jehovah spake as to His ‘Fellow.’” (C. J. Ellicott) “'But after I have been raised , I will go before you to Galilee.' Peter answered and said to Him, ‘Even if all are made to stumble because of You, I will never be made to stumble.’ Jesus said to him, ‘Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.’ Peter said to Him, ‘Even if I have to die with You, I will not deny You!’ And so said all the disciples.” (35)
Then Jesus came with them to a place called Gethsemane, and said to the disciples, ‘Sit here while I go and pray over there.’ And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed. Then He said to them, ‘My soul is exceedingly sorrowful, even to death. Stay here and watch with Me.’ He went a little farther and fell on His face, and prayed, saying, ‘O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.’ Edward Fudge explain: "The cup of God’s wrath is well-established in the Old Testament as a symbol of divine judgment. [[20— “This figure is used in poetry books (Job 21:20; Ps 60:3; 75:8) and in prophetic books (Isa 51:17, 22: Jer 25:15–38; Obad 16). The imagery sometimes highlights God, who mixes the drink (Ps 75:8; Jer 25:15–38), and sometimes it highlights the staggering effect the potion has on those who quaff (Ps 60:3; Isa 51:17, 22).] God concocts this cup and he adjusts its potency as he pleases, whether diluting it (as with water) or strengthening it (as with spices or perhaps even poison). The cup’s strength reflects the measure of God’s wrath and the intensity of the punishment.
Sometimes the judgment is a stroke that sends its recipient reeling, but then God removes the cup and the recipient recovers (Isa 51:22—52:2). At other times, the judgment ends in total and irreversible extinction: ‘They will drink and drink and be as if they had never been’ (Obad 16). They ‘drink, get drunk and vomit, and fall to rise no more’ (Jer 25:27). Beale agrees that the cup stands for divine judgment, which he acknowledges ‘sometimes ends in physical death and destruction.’ [21— Beale, The Book of Revelation, 759.]
In Gethsemane, Jesus accepted the cup—the judgment he would absorb as representative of his people—but he prayed that God would then remove the cup and restore him again to life (Matt 26:39, 42, 44). Jesus drank the cup of wrath and died. His death was no pretense. God then took the cup back from Jesus’ hand and restored him to life. Because Jesus drank the cup of wrath, it will never be handed to those whom Jesus represented. Instead, Jesus gives them a cup of blessing that says he has taken their place (Matt 26:27–29). Later in Revelation, God gives the cup to ‘Babylon,’ imperial Rome and all the evil she personifies (Rev 16:19; 18:6). This judgment is said to occur within a single day (Rev 18:8), within a single hour (Rev 18:10, 17, 19). For Babylon, the cup of judgment means ‘torture and grief,’ but it ends in death (or plague), mourning, famine, and consumption by fire (Rev 18:7–9). The people who constitute ‘Babylon’ in the visions of Revelation 17–19 are the same people who give allegiance to the beast and wear its mark of ownership and protection in Revelation 14. The symbol of God’s cup of wrath signifies a judgment that is finally fatal.” (The Fire That Consumes by Edward Fudge)
“Then He came to the disciples and found them asleep, and said to Peter, ‘What? Could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.’ Again, a second time, He went away and prayed, saying, ‘O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done.’ And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words. Then He came to His disciples and said to them, ‘Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand.’ And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people. Now His betrayer had given them a sign, saying, ‘Whomever I kiss, He is the One; seize Him.' Immediately he went up to Jesus and said, "Greetings, Rabbi!’ and kissed Him. But Jesus said to him, ‘Friend, why have you come?" Then they came and laid hands on Jesus and took Him. And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear [sing human means.] But Jesus said to him, Put your sword in its place, for all who take the sword will perish (ἀπολοῦνται) by the sword’ [ perhaps the Word of God]. (52)
"With regard to human beings ἀπολοῦνται means perish in the sense of die… This is the present tense of the word but at least we know that common interpretation of the word. And in line with the precept: “Isaiah declares that the Lord comes with fire and sword to judge and slay many (66:15-16). Zechariah explains that the Lord does so in response to the nations coming against Jerusalem (14:2-3). As in Isaiah 66, Zechariah foretells that the Lord’s vengeance against His enemies will bring deliverance and safety to Jerusalem, as well as the wealth of the Gentiles (Isa. 66:12-13; Zech. 14:4-14). Following the Lord’s return, people will come from all over the globe to worship the Lord in Jerusalem. Isaiah and Zechariah testify that the Jewish people will play a special role in this worldwide revival. Zechariah’s prophecy is rather amazing: Thus says the Lord of hosts: 'In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, ‘Let us go with you, for we have heard that God is with you’ (Zech. 8:23)." (Rescue from Death by Robert Taylor)
"'Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? How then could the Scriptures be fulfilled, that it must happen thus?' Moreover, a simple request to his Father would bring twelve legions of angels (a full Roman legion was six thousand; cf. ZPEB, 3:907–8) to his assistance—perhaps one legion for Jesus and one for each of the Eleven (v.53). This is more than the eyes of faith seeing help, as in 2 Kings 6:17; it is the knowledge that help is available while refusing to use it (cf. Jn 10:18). In addition, Jesus’ stance regarding his own death is grounded on the fact the ‘Scriptures’ (plural, v.54) must be fulfilled (see comments at vv.24, 31; cf. Lk 24:25–26). This divine ‘must’ (dei) is not for Jesus sheer inevitability, since he still believes it possible to gain instant aid from his Father. Instead, it is the commingling of divine sovereignty and Jesus’ unflagging determination to obey his Father’s will.” (Expositor’s Bible Commentary- D. A Carson)
“In that hour Jesus said to the multitudes, 'Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me. But all this was done that the Scriptures of the prophets might be fulfilled.' Then all the disciples forsook Him and fled." (53-56)
“And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed Him at a distance to the high priest's courtyard. And he went in and sat with the servants to see the end. Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.' And the high priest arose and said to Him, ‘Do You answer nothing? What is it these men testify against You?’ But Jesus kept silent. And the high priest answered and said to Him, ‘I put You under oath by the living God: Tell us if You are the Christ, the Son of God!’ Jesus said to him,’"It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the power, and coming on the clouds of heaven.’
Then the high priest tore his clothes, saying, "He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?" They answered and said, ‘He is deserving of death.’ Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, ‘Prophesy to us, Christ! Who is the one who struck You?’ Now Peter sat outside in the courtyard. And a servant girl came to him, saying, ‘You also were with Jesus of Galilee.’ But he denied it before them all, saying, ‘I do not know what you are saying.’ And when he had gone out to the gateway, another girl saw him and said to those who were there, ‘This fellow also was with Jesus of Nazareth.’ But again he denied with an oath, ‘I do not know the Man!’ And a little later those who stood by came up and said to Peter, ‘Surely you also are one of them, for your speech betrays you.’ Then he began to curse and swear, saying, ‘I do not know the Man’ Immediately a rooster crowed. And Peter remembered the word of Jesus who had said to him, ‘Before the rooter crows, you will deny Me three times’ So he went out and wept bitterly.” (57-75)
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