Peter – Renewal Blog

Trial & Denial – 14th Nissan

Please read Matthew 26:57-27:14, Mark 14:53-15:1,
Luke 22:55-23:12 & John 18:13-38

YESHUA BEFORE ANNAS
First they led Him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had advised the Jews that it would be expedient that One Man should die for the people. …
The high priest then questioned Jesus about His disciples and His teaching.
Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask Me? Ask those who have heard Me what I said to them; they know what I said.”
When He had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how You answer the high priest?”
Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike Me?”
Annas then sent Him bound to Caiaphas the high priest. John 18:13-14, 19-24 ESV

This examination before Annas was informal, and extrajudicial, distinct from the formal trial before Caiaphas and the Sanhedrin. Yeshua was not yet accused of anything; so far, no judge had ascended the judgment-seat, neither were any witnesses called to give evidence against the prisoner. It was held with the view of extorting something from the captive, which might afterwards be used against Him. Brutality and intimidation were employed to try to force a confession. Yeshua‘s response exposed both this illegitimate procedure of trying to force a confession from the accused instead of hearing testimony from witnesses and Annas’ sin of plotting in secret against Yeshua’s life as opposed to Yeshua’s innocence in doing everything in the open: “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask Me? Ask those who have heard Me what I said to them; they know what I said.”

The inquisitor himself was so ashamed, and for the moment so confounded, that a zealous official struck Yeshua with his open hand. The innocent, unabashed face of our persecuted Lord was thus smitten because His simple defense had silenced His cruel opponent. Seeing his tactics were failing and feeling uncomfortably exposed, the senior Kohen Gadol (High Priest), Annas, sent Yeshua on to the official Kohen Gadol at that time, his son-in-law Caiaphas.

JEWISH KOHEN GADOL (HIGH PRIESTs)
The Kohen Gadol, the High Priest, held the holiest position in Judaism. His role extended through history, from Aaron in ancient times until the destruction of the Second Temple. The Kohen Gadol‘s job was to oversee the Temple service and act as spiritual leader to the Jewish people. His most prominent responsibility was entering the Holy of Holies on Yom Kippur – when the most sacred time, person, and place converged. Torah dictated that the High Priesthood was to be passed from father to son upon the death of the father (Leviticus 16:32). The first Kohen Gadol to serve in the Temple was Aaron’s descendant Zadok, who had proven faithful to David and to God’s will through significant trials, and the High Priesthood remained in his family line throughout the Solomon’s Temple and into the service of the Second Temple.

During the time of the destruction of the First Temple God had declared through Ezekiel: “But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the LORD GOD: They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge,” (Ezekiel 44:15-16).

After the death of Zerubbabel, there was a tendency to combine political and priestly leadership in a single office with the political leadership of the nation being invested in the High Priesthood. This led to unscrupulous men doing whatever it took to attain to the position.

The ascension of Antiochus IV Epiphanes to the Seleucid throne in 175 BC marked the beginning of the end of Israel’s true High Priesthood. Onias III, a descendant of Zadok, was deposed and replaced as Kohen Gadol by his Hellenized brother, Jason, who promised Antiochus IV higher tax revenues from the Jews and a secularization of the holiest Jewish office; then Menaulus, a non-Kohen from the tribe of Benjamin, promised Antiochus IV an even larger sum for the position of Kohen Gadol and the priestly line was usurped. The position had become one of political power, intrigue and wealth rather than obedience to God.

After their successful revolt against Antiochus IV, the priestly house of Hasmon (who were Levites but not descended from Aaron or Zadok) took on the role of Kohen Gadol. About a decade later Simon declared himself both High Priest and king. The High Priests’ assumption of monarchy was passed down through the generations and led to strife, division and civil war between brothers over the office until each one asked the Roman Empire to come and help him defeat his brother – leading to subjugation of the nation.

Although the First Temple saw only 18 High Priests throughout its 400 years, over 300 served during the Second Temple’s 420 years! The practice of buying the High Priesthood from their Gentile overlords continued (with some exceptions) throughout Hasmonean and Roman sovereignty. This explains the extremely high number of Kohen Gadols during this era (around 285 in 279 years).

Herod the Great (ruled Judea 37 – 4 B.C.) replaced High Priests at his pleasure. Herod’s first appointment to the position of High Priest was a man named Ananelus in 37 B.C. The following year, 36 B.C., he replaced Ananelus with Aristobulus III, who was only 17 years old at the time, but less than a year later he had Aristobulus III murdered through drowning and reinstated Ananelus. Then Joshua ben Fabus in 30 B.C., Simon ben Boethus (father of Herod’s third wife, Mariamne II) in 23 B.C., Matthias ben Theophilus in 5 B.C. and Joazar ben Boethus in 4 B.C.

Herod‘s son, Archelaus (ruled Judea 4 B.C. – 6 A.D.) appointed three High Priests: Eleazar ben Boethos in 4 B.C., Joshua ben Sie in 3 B.C., and Joazar ben Boethos sometime before he was deposed by Rome in 6 A.D.

Roman Legate, Quirinius (governor of Syria with authority over Judea 6 A.D. – 12 A.D.), appointed Ananus (Annas) ben Seth as the first High Priest of the newly formed Roman province of Judea in 6 A.D. Annas was born into an affluent and influential family. His name in Greek is Hannas, meaning “the Lord is gracious.” As leader of the Sanhedrin, Annas sat at the height of Jewish aristocracy. He was wealthy, well-educated, and in league with the ruling Roman authorities. Annas officially served as Kohen Gadol for ten years (AD 6–15). Even when he no longer formally held the title of Kohen Gadol, Annas continued to command so much of the authority of that office that he was still often referred to as Kohen Gadol, aided greatly by the fact that his five sons, and his son-in-law Caiaphas, were subsequently each appointed High Priest.

Roman Prefect of Judea from 15 A.D. – 26 A.D., Valerius Gratus, appointed Ishmael ben Fabus (Phabi) as High Priest in 15 A.D., replaced by Eleazar ben Annas in 16 A.D., replaced by Simon ben Camithos in 17 A.D., replace by Annas‘ son-in-law Joseph (Caiaphas) in 18 A.D. Caiaphas remained Kohen Gadol until 36 A.D., which was after Yeshua‘s crucifixion.

Annas may have continued to live in part of the High Priest’s palace when his younger relatives officially held the office. The sons of Annas appointed High Priest by their Roman overlords:
Eleazar ben Annas 16 -17 A.D.,
Caiaphas (son-in-law) 18 – 36 A.D.,
Jonathan ben Annas 36–37 and 44 A.D.,
Theophilus ben Annas 37–41 A.D.,
Matthias ben Annas 43 A.D., and his namesake
Annas ben Annas in 63 A.D.

Now the men who were guarding Yeshua began mocking and beating Him. They blindfolded Him and kept asking Him, saying, “Prophesy! Who is the one who hit You?” And reviling Him, they were saying many other things against Him. Luke 22:63-65 TLV

PETER’S FIRST DENIAL
Now those who had seized Yeshua led Him away to Caiaphas, the Kohen Gadol, where the Torah scholars and elders had gathered. Peter was following Him from a distance as far as the courtyard of the Kohen Gadol. And after going inside, he was sitting with the guards, to see the outcome. …
Meanwhile, Peter was sitting in the courtyard. A servant girl came over to him and said, “You also were with Yeshua of the Galilee.”
But he denied it before everyone, saying, “I don’t know what you’re talking about!”
Matthew 26:57-58, 69-70 TLV

And Peter had followed him at a distance, right into the courtyard of the high priest. And he was sitting with the guards and warming himself at the fire. …
And as Peter was below in the courtyard, one of the servant girls of the high priest came, and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.”
But he denied it, saying, “I neither know nor understand what you mean.”
Mark 14:54, 66-68 ESV

Peter was following at a distance. And after they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.”
But he denied it, saying, “Woman, I do not know Him.” Luke 22:54b-57 LSB

Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, but Peter stood outside at the door.
So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in.
The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” John 18:15-17 ESV

As we saw in Who Wrote Each of the Four Gospels 7 – The Witness of the Scriptures on John – Renewal Blog, the author of John’s gospel appears to have been a priest who lived in Jerusalem and served in the temple. So, he was known to the high priest, familiar with his palace and comfortable in its courtyard. He fit in with the other priests gathered to see what the commotion was about. Peter, however, was like a fish out of water. He didn’t know anyone else here, didn’t dress the same or sound the same, with his Galilean accent. Peter would have both looked and sounded conspicuously out of place in that setting. The lowly servant girl who kept watch at the door was the first one to guess at why this stranger was sitting among them, come over to Peter and challenge that he had been with Yeshua.

PETER’S SECOND DENIAL
When he went onto the porch, another servant girl saw him and said to those who were there, “This man was with Yeshua ha-Natzrati.”
Again he denied it with an oath: “I don’t know the Man!” Matthew 26:71-72 TLV

And he went out into the gateway (forecourt) and the rooster crowed.
And the servant girl saw him and began again to say to the bystanders, “This man is one of them.”
But again he denied it. Mark 14:68b-70a ESV

A little later, another saw him and said, “You are one of them too!”
But Peter said, “Man, I am not!” Luke 22:58 LSB

Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself. …
Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?”
He denied it and said, “I am not.” John 18:18,25 ESV

Fear gripped Peter, he was a stranger in a strange and threatening place. He had lashed out in the garden and slashed off the ear of the High Priest’s servant, and now he was in the courtyard with those who had witnessed his crime, those who were determined to kill his Master. He wanted to be there for Yeshua, but couldn’t do anything to help, every option only made things worse. He was traumatized and confused. How could this be happening? None of it made sense and there was nothing he could do to fix this mess. Before he knew what had happened, Peter had denied his Lord a second time.

PETER’S THIRD DENIAL
A little while later, some of the bystanders approached Peter and said to him, “Surely you’re one of them, too—your accent gives you away.”
Then he began to curse and to swear an oath: “I do not know the Man!”
Right then, a rooster crowed. Then Peter reminded himself of the word Yeshua had said: “Before the rooster crows, you will deny Me three times.”
And he went away and wept bitterly. Matthew 26:73-75 TLV

And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”
But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.”
And immediately the rooster crowed a second time.
And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.”
And he broke down and wept. Mark 14:70b-72 ESV

And after about an hour had passed, another man began to insist, saying, “Certainly this man was with Him too, for he also is a Galilean.”
But Peter said, “Man, I do not know what you are talking about.”
Immediately, while he was still speaking, a rooster crowed. And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.”
And he went out and cried bitterly. Luke 22:59-62 LSB

One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?”
Peter again denied it, and at once a rooster crowed. John 18:26-27 ESV

The pressure was mounting. Now it wasn’t just a lowly servant-girl who challenged Peter, but another man, someone who with authority, a servant of the High Priest, a relative of the man whose ear Peter had cut off, someone who had personal reason to want to do him harm. This time the questioning was more menacing. Peter felt trapped, like a cornered animal. He began to invoke a curse on himself, to curse and to swear an oath: “I do not know the Man!”

The rooster crowed. Mark tells us it was for the second time. Yeshua turned and looked at him. Suddenly Peter realized what had been happening. He had done what he was determined he would never do, denied his Lord and best friend three times. He had totally failed. He knew it and Yeshua knew it, Yeshua had known it from the beginning and now Peter saw this weakness his Master had known all along, and he was devastated. He fled that place of utter failure, went out and wept bitterly, grieving the loss of who he thought he was.

TRIAL BEFORE THE SANHEDRIN
Now those who had seized Yeshua led Him away to Caiaphas, the kohen gadol, where the Torah scholars and elders had gathered. …Now the ruling kohanim and all the Sanhedrin kept trying to get false testimony against Yeshua so they could put Him to death. But they found none, though many false witnesses came forward.
At last two came forward and said, “This fellow said, ‘I’m able to destroy the Temple of God and rebuild it in three days!’”
The kohen gadol stood up and said to Yeshua, “Have You no answer? What’s this they’re testifying against You?”
But Yeshua kept silent. Matthew 26:57, 59-63 TLV

And they led Jesus to the high priest. And all the chief priests and the elders and the scribes came together. …
Now the chief priests and the whole council were seeking testimony against Jesus to put Him to death, but they found none. For many bore false witness against Him, but their testimony did not agree.
And some stood up and bore false witness against Him, saying, “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’”
Yet even about this their testimony did not agree.
And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” Mark 14:53, 55-61a ESV

And as the day came, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their Sanhedrin… Luke 22:66 LSB

John obviously did not have access to these proceedings before the Sanhedrin, and so gives us no record of them, as he only recorded that which he witnessed personally.

Hold not thy peace, O God of my praise; For the mouth of the wicked and the mouth of the deceitful are opened against me: They have spoken against me with a lying tongue. They compassed me about also with words of hatred; And fought against me without a cause. For my love they are my adversaries: But I give myself unto prayer. And they have rewarded me evil for good, And hatred for my love. Set thou a wicked man over him: And let Satan stand at his right hand. When he shall be judged, let him be condemned: And let his prayer become sin. Let his days be few; And let another take his office. Psalm 109:1-8 KJV
(Peter would quote this last verse in Acts 1:20 for choosing another to take Judas’ place in the twelve).

Although our Saviour was falsely accused and slandered when He had done no wrong, said no wrong and thought no wrong, it is worth remembering when we are falsely accused that (as Spurgeon preached):
When I have been slandered, I have often said to myself, “Ah! they have spoken a
lie against me; but, if they had known me better, they might have said quite as bad
a thing as that, and yet have only spoken what was true.” There is not one man
living, who is in his right senses, who would like to have all his thoughts written
down, or all his words and acts recorded.
(The Spurgeon Library | Christ Before Annas)

The Mishnah, written around 200 A.D. to record the Oral Torah of second temple times and beyond, presented Jewish ideals of their legal system. Few legal systems live up to their ideals. According to the Mishnah, capital cases had to be decided by a Sanhedrin of 23 judges, a Great Sanhedrin of 71 judges for accusations such a false prophet. It is unclear whether Caiaphas convened the full Great Sanhedrin of 71 judges or just formed a Sanhedrin of 23 judges sympathetic to his cause for this hastily convened court at the crack of dawn for a capital case trial. He did what was needed to ensure the desired verdict.

The Sanhedrin were not to originate charges but only investigate those brought before it by at least two credible witnesses who had warned the perpetrator immediately prior to committing the act that it was a capital offense and whose testimony had to be in total agreement in every detail. If the conviction in a capital case was unanimous but rendered too quickly the accused was acquitted on the assumption that the judges had not adequately considered the possibility of the defendant’s innocence. The Mishna concludes that:

A Sanhedrin that executes a transgressor once in seven years is characterized as a destructive tribunal. Since the Sanhedrin would subject the testimony to exacting scrutiny, it was extremely rare for a defendant to be executed. Rabbi Elazar ben Azarya says: This categorization applies to a Sanhedrin that executes a transgressor once in seventy years. Rabbi Tarfon and Rabbi Akiva say: If we had been members of the Sanhedrin, we would have conducted trials in a manner whereby no person would have ever been executed. Mishna, Masechet Makkot, 1:10

The Talmud declares that “forty years before the destruction of the [Second] Temple, capital punishment ceased in Israel.“ This date is traditionally put at 28 A.D., a time that corresponds with the 18th year of Tiberius’ reign. From this time on, the Sanhedrin required the approval of the Roman governor of Judea (Pilate) before they could punish anyone by death, and only the Roman governor could order execution by the most shameful and cruel means – crucifixion.

These rushed proceedings to get Yeshua convicted and crucified while Pilate was in Jerusalem for Passover contravened Jewish law but those involved justified their unlawful actions on the basis of necessity.

The kohen gadol said to Him, “I charge You under oath by the living God, tell us if You are Mashiach Ben-Elohim!”
“As you have said,” replied Yeshua. “Besides that, I tell you, soon after you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven.”
Then the kohen gadol tore his clothes and said, “Blasphemy! Why do we need any more witnesses? Look, you’ve heard the blasphemy. What’s your verdict?”
“Guilty,” they answered. “He deserves death!” Then they spat in His face and pounded Him with their fists.
Others slapped Him and demanded, “Prophesy to us, you Messiah! Which one hit You?” Matthew 26:64-68 TLV

But He remained silent and made no answer.
Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.”
And the high priest tore his garments and said, “What further witnesses do we need? You have heard His blasphemy. What is your decision?”
And they all condemned Him as deserving death. And some began to spit on Him and to cover His face and to strike Him, saying to him, “Prophesy!”
And the guards received Him with blows.
…And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. Mark 14:61b-65, 15:1 ESV

…saying, “If You are the Christ, tell us.”
But He said to them, “If I tell you, you will not believe, and if I ask a question, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.”
And they all said, “Are You the Son of God, then?”
And He said to them, “You yourselves say that I am.”
Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.” Luke 22:67-71 LSB

When their witnesses proved to be false the only legal option was to acquit the accused. They were too heavily invested in Yeshua’s guilt to do that. A sense of urgency propelled them to have Him convicted and done away with NOW, before His popularity could grow any stronger or the cries of “hosannah to the son of David” grow any louder and threaten their good standing with Pilate. No one who was not appointed by Rome could have any position of leadership over the people. That’s why groups like the Essenes considered the Temple leadership and practices irredeemably corrupt.

Yeshua‘s reply: “you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven” makes direct reference to Psalm 110:1 and Daniel 7:13. It would have left no doubt in the minds of Caiaphas or those on the council: Yeshua of Nazareth was claiming to be the eternal Messiah and Son of God. Instantly, they all condemned Him as deserving death and some of these judges on the Sanhedrin showed their disgust by spitting on Him, mocking Him and striking Him. Solemn court proceedings had degenerated into mob violence, and that carried out by the very judges themselves!

For this sentence to be carried out they had to take Yeshua to Pilate.

TRIAL BEFORE PILATE
When daybreak came, the ruling kohanim and elders of the people conspired against Yeshua to put Him to death. And they tied Him up, led Him away, and handed Him over to Pilate, the governor. … …
Now Yeshua stood before the governor. The governor questioned Him, saying, “Are You the King of the Jews?”
“You say so,” Yeshua said.
And while He was accused by the ruling kohanim and elders, He did not answer.
Then Pilate said to Him, “Don’t You hear how many things they testify against you?”
Yeshua did not answer, not even one word, so the governor was greatly amazed.
Matthew 27:1-2, 11-14 TLV

And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate.
And Pilate asked him, “Are you the King of the Jews?”
And he answered him, “You have said so.”
And the chief priests accused him of many things.
And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.”
But Jesus made no further answer, so that Pilate was amazed. Mark 15:1-5 ESV

Then their whole assembly rose up and brought Him before Pilate. And they began to accuse Him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.”
So Pilate asked Him, saying, “Are You the King of the Jews?”
And He answered him and said, “You yourself say it.”
Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.”
But they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.” Luke 23:1-5 LSB

Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover.
Therefore Pilate went out to them and said, “What accusation do you bring against this man?”
They answered and said to him, “If this man were not an evildoer, we would not have delivered Him to you.”
So Pilate said to them, “Take Him yourselves, and judge Him according to your law.”
The Jews said to him, “It is not lawful for us to put anyone to death,” in order that the word of Jesus which He spoke would be fulfilled, signifying by what kind of death He was about to die.
Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?”
Jesus answered, “Are you saying this from yourself, or did others tell you about Me?”
Pilate answered, “Am I a Jew? Your own nation and the chief priests delivered You to me; what did You do?”
Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be delivered over to the Jews; but as it is, My kingdom is not from here.”
Therefore Pilate said to Him, “So You are a king?”
Jesus answered, “You yourself said I am a king. For this I have been born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth hears My voice.”
Pilate said to Him, “What is truth? John 18:28-38a LSB

The Praetorium
The Praetorium was the residence of the Roman governor, and in the case of Judaea Province there was a Praetorium in both Caesarea and Jerusalem due to the Roman capital being at Caesarea, but the additional importance of maintaining a Roman presence in Jerusalem due to its place as the center of worship for Judaism. The structure “Praetorium” received its name from earlier Roman usage, originally identifying the tent of a general within a Roman encampment, and derived from the title praetor, which identified a Roman magistrate.
After Herod the Great’s death, the palace he had built for himself in Jerusalem was used as the Praetorium – official residence of the Roman governors when they came to Jerusalem during major Jewish festivals. When Herod’s son, Herod Antipas (also known as King Herod or Herod the Tetrarch – the ruler who imprisoned and then murdered John the Baptizer) was in Jerusalem for the feasts he also stayed in this palace – each of them occupying a wing of the palace with their entourage. It was the second most important building in Jerusalem, after the Temple itself, and was situated at the northwestern wall of the Upper City of Jerusalem. It rested on a series of retaining walls rising 13 to 16 feet above ground level and consisted of two main buildings, each with its own banquet halls, baths, and accommodations for hundreds of guests. In the center of the Praetorium were gardens with porticoes. The grounds included groves, canals, and ponds fitted with bronze fountains.

John, with his particular focus on all things priestly, notes for us that the contingent from the Sanhedrin did not go into the Praetorium because entering this Gentile area would have made them ceremonially unclean and thereby unable to eat their Passover meal that evening. With Pilate’s history of brutally crushing any dissent or perceived threat to Rome’s absolute rule it is interesting that he shows any reticence to rubber stamping the Sanhedrin‘s verdict and executing this usurper who seemed so little moved by Rome’s power. He was used to men pleading or cursing, but this man did neither, showed neither fear nor disrespect but a quiet confidence that everything was going to some plan that Pilate could not grasp.

BEFORE HEROD
Now when Pilate heard this, he asked whether the man was a Galilean. And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem in those days.
Now when Herod saw Jesus, he rejoiced greatly; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. And he questioned Him at some length, but He answered him nothing.
And the chief priests and the scribes were standing there, vehemently accusing Him.
And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a bright robe and sent Him back to Pilate.
Now Herod and Pilate became friends with one another that very day; for before they had been at enmity with each other. Luke 23:6-12 LSB

He was oppressed and afflicted,
    yet He did not open His mouth;
He was led like a lamb to the slaughter,
    and as a sheep before its shearers is silent,
    so He did not open His mouth.
By oppression and judgment He was taken away.
    Yet who of His generation protested?
For He was cut off from the land of the living;
    for the transgression of my people He was punished.
Isaiah 53:7-8 NIV

Yeshua was sent from one side of the palace to the other, from Pilate to Herod, and a friendship was born. The chief priests and scribes from the Sanhedrin followed His across to continue with their accusations and determination that the death penalty be applied before time ran out and the Passover was upon them. Herod had feared that somehow Yeshua might be a reincarnation of Yohanan the Immerser, whom he had imprisoned and then, at the insistence of his stepdaughter, murdered. Herod had enjoyed many a long and deep theological discussion with Yohanan, but Yeshua would say nothing to him, nothing! Relieved that Yeshua was clearly not Yohanan, Herod quickly tired of this sport, and sent him back to Pilate. With this political maneuver Pilate had gained an important ally in his efforts to govern these strange, stubborn people whose ways were so different to those of other groups in the Roman Empire with their insistence on only one God and vehement rejection of every Roman god, including Emperor worship.

Reference List

In the comments section below share your thoughts on what you have read and answer some of the following questions…

* Have you ever been falsely accused, and what can we learn from how Jesus responded?
* What problems arose from the High Priests also taking political power?
* What can we learn from Peter’s denials?
* Why do you think many Jews considered the High Priesthood of Jesus’ day to be corrupt?
* What do you think of Jesus’ trial before the Sanhedrin?
* What did Jesus’ hearing before Pilate and before Herod prove?

Last Supper – 14th Nissan Night

Please read Matthew 26:20 – 30, Mark 14:17 -26,
Luke 22:14-34 & John 13:2- 14:19

The Passover Seder
Seder means “order.” The Passover Seder is a ceremonial meal that uses certain foods in an ordered retelling (Haggadah) of what the LORD did for Israel when He brought them out of Egypt and to remind them of God’s promised redemption of themselves. The commemoration of the paschal lamb (called the “pesach”) was stressed in remembering that God had passed over (“pasach”) the homes of the Israelites in Egypt during the slaying of the first-born. The Passover Seder retells this story through a meal where each of the foods and the order in which they are eaten symbolize various aspects of this awesome event. It grew out of God’s command to eat the roasted lamb “with unleavened bread, and bitter herbs” (Exodus 12:8) on the night before they were to leave Egypt in conjunction with His commands to “tell your son on that day, saying, ‘It is what the Lord did for me when I came out of Egypt” (Exodus 13:8) and to “keep this ordinance at its appointed time from year to year” (Exodus 13:10).

From 116a of the Talmudic tractate of Pesachim, it is clear that considerable portions of the seder service were already adopted prior to the destruction of the Temple in the year 70 AD:
“They filled a second cup for him. At this stage the son questions his father. If the son is unintelligent, his father instructs him to ask, “Why is this night different from all other nights? For on all other nights we eat leavened and unleavened bread, whereas on this night we eat only unleavened bread. On all other nights we eat all kinds of herbs, but on this night bitter herbs…”

The Haggadahs developed to celebrate the Passover meal center around the text of Exodus 6:6-8 and the four promises God makes to the sons of Israel within it:
1. “I will bring you out from under the burdens of the Egyptians,
2. and I will deliver you from their bondage.“
3. “I will also redeem you with an outstretched arm and with great judgments.”
4. “Then I will take you for My people, and I will be your God.“

In Hebrew the number four has allusions to governance, and service. On the fourth day of creation, God separated the day from the night and created the sun, moon and stars to “govern the day and the night” (Genesis 1:16-18) and the fourth (middle) lamp of the Menorah is called the “servant light” because the other candles are lit from it. Governance and service are also heavily associated with the Messiah. Yeshua came to serve and give His life for many as our Passover lamb (Matthew 20:28) and all authority in Heaven and earth belong to Him (Matthew 28:18).

In Jewish writing, the number four is represented by the fourth letter: ד‎ (pronounced “dalet”). It is an image of a door frame. (‘Door’ in Hebrew is pronounced “delet”). God commanded the Israelites to paint the blood of the lamb upon their doorposts at the first Passover. Moreover, the visual image of the Hebrew number four as a ‘door’ points to Yeshua as the Messiah and our Passover Lamb. Yeshua said: “Truly, truly, I say to you, I am the door of the sheep” (John 10:7).

Within the Passover Seder, the number four is prominently featured: 4 divine promises, 4 cups of wine, 4 main foods and 4 questions.

Each of the four cups of wine correspond with one of God’s promises from Exodus 6:8.
1. The Cup of Sanctification: “I will bring you out from under the burdens of the Egyptians”
2. The Cup of Judgment / Deliverance: “I will deliver you from their bondage”
3. The Cup of Redemption / Thanksgiving: “I will also redeem you with an outstretched arm”
4. The Cup of Praise / Consummation: “I will take you for My people, and I will be your God.”

Yeshua celebrated Passover with His disciples the night before He was crucified (Matthew 26:18-19; Mark 14:14, 16; Luke 22:11, 13, 15), incorporating many of the symbols, actions, motifs, and forms that have long been customary in Passover Seders (although the Seder was changed after the Temple was destroyed in 70AD as they could no longer sacrifice a lamb for the meal). In preparing for the Passover, Peter and John would have put the roast lamb, the Matsa (unleavened bread), the bitter herbs, the haroset (nut and fruit mixture) and four cups of wine on the table, as all the elements required for the Passover Seder are put in place beforehand.

Traditionally, Passover Seders begin with the line: “This is the bread of affliction…Let those who are hungry, come and eat!” This is an invitation that everyone, especially the poor, is to be included in the blessings of Passover. Doors are often left open throughout the feast as an additional gesture. The Passover Seder invitation is similar to a Messianic prophecy in Isaiah and several of the Messiah’s invitations:
“Every one who thirsts, come to the waters;
And you who have no money come, buy and eat.
Come, buy wine and milk
Without money and without cost….
Listen carefully to Me, and eat what is good,
And delight yourself in abundance.” Isaiah 55:1-2

“Come to Me, all who are weary and heavy-laden, and I will give you rest.”
Matthew 11:28
“I am the bread of life; the one who comes to Me will not be hungry, and the one
who believes in Me will never be thirsty.” John 6:35

“I will give to the one who thirsts from the spring of the water of life without cost.”
Revelation 21:6

Now it was just before the feast of Passover. Yeshua knew that His hour had come to depart from this world to the Father. Having loved His own who were in the world, He loved them until the end. John 13:1 TLV

Now when it was evening, Yeshua was reclining at the table with the Twelve.
Matthew 26:20 TLV
And when it was evening, He came with the twelve. Mark 14:17 ESV

And when the hour had come, He reclined at the table, and the apostles with Him.
And He said to them, “I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.”
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.” Luke 22:15-18 LSB

Yeshua began the Passover Seder with His expressed longing to partake of this with them before His suffering and the announcement that this would be the last Passover that He would eat with them until its fulfilment in the Kingdom of God. The main theme of Yeshua’s Haggadah is “the Passover foreshadows the Messiah.” Judaism teaches that, at the Messianic banquet in the kingdom, the Messiah will receive his coronation rites, take four cups in his hands, and pronounce the blessings over wine preserved in its grapes since the foundation of the world.

Yeshua took the first cup of wine and blessed it. The blessing over wine was simply, “Blessed are you, LORD our God, King of the universe who creates the fruit of the vine.” Yeshua may have added a second blessing pertaining to the festival day, making mention of the Exodus from Egypt and the sanctity of the festival season. The first cup is called “The Cup of Sanctification.” Sanctification means to be set apart for a special purpose. Israel was sanctified and set apart by God to be His chosen people. The twelve men at the Seder table with Yeshua were also set apart and specially chosen by Him to be His talmidim. This cup is associated with the first of four divine promises from Exodus 6:6-8, “I will bring you out from under the burdens of the Egyptians.”

Yeshua then repeated His reference to kingdom come: “for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes” (Luke 22:18). In Jewish imagination the Messiah was coming to overthrow Roman oppression throughout Judea and inaugurate His kingdom. Did the disciples think Yeshua was saying He would do this before the next Passover and were they looking forward to reigning with Him and enjoying all the privileges of leadership?

Still His disciples could not imagine what Yeshua meant by His “suffering“, but they were excited about being part of the Kingdom of God, important parts of this kingdom. Once again, they started arguing over who would be the most important.

And there arose also a dispute among them as to which one of them was regarded to be greatest. And He said to them, “The kings of the Gentiles lord it over them, and those who have authority over them are called ‘Benefactors.’ But not so with you; rather the one who is the greatest among you must become like the youngest, and the leader like the servant. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines? But I am among you as the one who serves. Luke 22:24-27 LSB

And during supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, got up from supper, and laid aside His garments; and taking a towel, He tied it around Himself. Then He poured water into the washbasin, and began to wash the disciples’ feet and to wipe them with the towel which He had tied around Himself.
So He came to Simon Peter. He said to Him, “Lord, are You going to wash my feet?”
Jesus answered and said to him, “What I am doing you do not realize now, but you will understand afterwards.”
Peter said to Him, “You will never wash my feet – ever!”
Jesus answered him, “If I do not wash you, you have no part with Me.”
Simon Peter said to Him, “Lord, not only my feet, but also my hands and my head.”
Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.”
So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? You call Me Teacher and Lord; and you are right, for so I am. If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you. Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. If you know these things, you are blessed if you do them. John 13:2-17 LSB

It seemed that whenever Yeshua talked of the kingdom His disciples thought in terms of their exalted position in this kingdom – surely being those closest to the king would give them special rank and privileges, others would have to bow to them and serve them. Yeshua kept telling them His kingdom is not like the kingdoms of this world and doesn’t operate that way. Now He showed them what He meant. As the lord and king of all the world He took the position of the lowliest servant in the house and began washing their feet – such loving service is what greatness in God’s kingdom looks like.

After the first cup, a bowl of water is passed around for everyone to dip their hands into so they can wash before eating (Yeshua had just washed their feet). Then they took part in a ritual involving karpas (green vegetables) dipped into a red wine vinegar or saltwater sop. The karpas symbolizes the initial flourishing of the Israelites in Egypt after Israel and his sons moved there under the protection of Joseph. After the leader of the Seder praises God for the karpas, everyone eats their dipped vegetables. The second blessing is: “Blessed are you, O Lord our God, ruler of the universe, who creates the fruits of the earth.” A saltwater sop represents the tears of slavery in Egypt and/or the tears of the mothers whose sons were killed by Pharaoh’s decree, and a red wine vinegar sop represents the lamb’s blood of the first Passover that the hyssop was dipped into to mark the lintels of their doors so the angel of death would pass over the Israelite houses.

As the Master and his disciples dipped the karpas into the dish of vinegar, He said, “Amen, I say you, one of you will betray me.” Mattai 26:21 DHE
As they were eating, He said, “Amen, I tell you, one of you will betray Me.”
And being very sorrowful, they began, each one, to say to Him, “I’m not the one, am I, Master?”
And He replied, “The one who dipped his hand in the bowl with Me, he’s the one who will betray Me. The Son of Man indeed goes, just as it is written about 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!”
And Judah, the one betraying Him, replied, “I’m not the one, am I, Rabbi?”
Yeshua said to him, “You’ve said it yourself.” Matthew 26:21-25 TLV

Now as they sat and ate, Jesus said, “Assuredly, I say to you, one of you who eats with Me will betray Me.”
And they began to be sorrowful, and to say to Him one by one, “Is it I?”
And another said, “Is it I?”
He answered and said to them, “It is one of the twelve, who dips with Me in the dish. 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 never been born.” Mark 14:18-21 NKJV

But behold, the hand of the one betraying Me is with Me on the table. For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!”
And they began to argue among themselves which one of them it might be who was going to do this thing. Luke 22:21-23 LSB

“I do not speak about all of you. I know the ones I have chosen; but that the Scripture may be fulfilled, ‘He who eats My bread has lifted up his heel against Me.’
From now on I am telling you before it occurs, so that when it does occur, you may believe that I am He.” John 13:18-20 LSB

“The one who dipped his hand in the bowl with Me, he’s the one who will betray Me.” (Matthew 26:23 TLV). The other disciples had not observed whose hand dipped into the vinegar simultaneously with their Rabbi, but Judas Iscariot knew. Judas alone knew that his hand had dipped the karpas into the vinegar at the same moment as the hand of Yeshua. This indicates that Judas must have been reclining next to Yeshua at the table. Carrying on the pretense of ignorance, Judas turned to Messiah and asked, along with the others, “Rabbi, is it I?”
Yeshua said to him privately, “You have said it.” Imagine how uncomfortable Judas would have felt, sitting there trying to pretend that everything was normal while having already been paid to betray Yeshua and just now discovering that his Master knew what he was doing.

Before eating the lamb, the participants at a seder had to discharge their obligation to eat unleavened bread (matzah) and bitter herbs. Yeshua continued leading them through this ceremonial meal, adding new meaning to the familiar elements of it as He showed how everything pointed to His upcoming suffering and death.

It is customary to have three matzah stacked on the table for the Passover seder. Two are traditional for Sabbath and festivals (when they usually use a leavened bread), as a reminder of the double portion of manna the Israelites gathered before every day of rest in the desert (Exodus 16:11-22). The third on Passover is to break at the beginning of the seder service. The number three has symbolic significance. It represents the three measures of fine meal from which Sarah baked cakes for her husband Abraham’s three angelic visitors (Genesis 18:6); the three categories of Jews – Kohen, Levi, and Yisrael – that make up the Jewish people; the three patriarchs, Abraham, Isaac, and Jacob, who received the promises which ensured they would be redeemed from Egypt and whose covenant with God Israel was redeemed to fulfill. For us the three matzah also represent God being Father, Son and Holy Spirit.

Now while they were eating, Yeshua took matzah; and after He offered the bracha, He broke and gave to the disciples and said, “Take, eat; this is My body.”
Matthew 26:26 TLV

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.” Mark 14:22 ESV

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.” Luke 22:19 LSB

Yeshua pronounced the bracha (blessing for bread): “Blessed are you, LORD our God, king of the universe, who brings forth bread from the earth.” He may have added the additional blessing for the festival, “… who has sanctified us with his commandments and has commanded us about eating matzah.” Then He broke the bread of affliction, ate some, and distributed it among his disciples, telling them, “Take, eat; this is my body which is given for you; do this in remembrance of me.” Yeshua, who said, “I am the bread of life” (John 6:48) was the true bread from Heaven. He was unleavened and without sin. Yeshua was uncorrupted by the world and completely without sin, and because He allowed Himself to be broken by laying His life down on our behalf His sinless death made it possible for us to have eternal life. The broken unleavened bread of Passover now represented His sinless life and His crucifixion. Yeshua instructed His disciples to henceforth eat the bread in remembrance of Him. With those words, He invested the Passover ritual (and every eating of bread, their stable food) with new, additional significance. Previously, His disciples ate the unleavened bread at Passover in remembrance of the Exodus from Egypt. Now it is in remembrance of the One who brought a greater deliverance to us through the affliction of His own body. As Paul says, “For as often as you eat this bread … you proclaim the Lord’s death until he comes” (1 Corinthians 11:26).

Yeshua distributed the unleavened matzah– the bread (lekhem) of affliction (oni) reminding them of their slavery in Egypt – according to seder custom, and turned His attention to the bitter herbs and Passover lamb. After a blessing for the bitter herbs and the lamb, they began to eat the main course.

“Truly, truly, I say to you, he who receives anyone I send receives Me; and he who receives Me receives Him who sent Me.”
When Jesus had said these things, He became troubled in spirit, and bore witness and said, “Truly, truly, I say to you, that one of you will betray Me.”
The disciples began looking at one another, perplexed about whom He spoke. There was reclining on Jesus’ bosom one of His disciples, whom Jesus loved. So, Simon Peter gestured to him to inquire, “Who is the one of whom He is speaking?”
He, leaning back thus on Jesus’ bosom, said to Him, “Lord, who is it?”
Jesus answered, “He is the one for whom I shall dip the piece of bread and give it to him.”
So when He had dipped the piece of bread, He took and gave it to Judas, the son of Simon Iscariot. And after the piece of bread, 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 thinking, 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 piece of bread, he went out immediately. And it was night.
John 13:20-30 LSB

Again the disciples began looking at one another, at a loss to know of which one Yeshua spoke. The twelve men had spent the last three years together in the most incredible of adventures. They had walked and talked, learned and argued, eaten and drank, camped and travelled together. They had seen the sea calmed, the sick healed, demons cast out, and the dead raised. Their shared experiences forged a close bond out of which betrayal must have seemed unimaginable. The unspeakable thought broke their hearts.

The ‘disciple Yeshua loved’ reclined at the table beside the Master. Judas may have reclined in the place of honor on Messiah’s left. That arrangement explains how Judas dipped into the dish (karpas) at the same time as their Rabbi and how Yeshua could easily give him the morsel. This ritual is called “korech.” According to the custom, one should combine the matzah, the Passover lamb, and the bitter herbs, and eat them together (korech) as a sort of sandwich to literally fulfill the verse that says, “They shall eat it with unleavened bread and bitter herbs” (Numbers 9:11).

The bitter herbs remind the participants in a seder of the bitterness of the suffering in Egypt. For disciples of Messiah, the bitter herbs would now remind them even more strongly of the bitterness of the night He was betrayed and of the onset of His suffering.

How did Judas know where Yeshua would be found that night? Luke tells us: So during the days Yeshua was teaching in the Temple, but in the nights He went out and stayed on the Mount of Olives. (Luke 21:37 TLV). This pattern was disrupted on the nights when they dined in Bethany, but by this time in the evening it was clear there would be no sojourn in Bethany this night. Judas knew where they stayed among all the groups of festival pilgrims who camped on the Mount of Olives during Passover, their respite was taken in the walled garden of Gethsemane – a secluded place, separated from the other pilgrims, and thus perfect for the betrayal.

It was night; and Judas stepped forth from light out into darkness; from the presence and guidance of the Light of the World, to be possessed by and guided by the prince of darkness. It was night; and John could hardly have written these words without remembering those he had written but a short time before: “If a man walk in the night, he stumbleth, because there is no light in him.” (John 11:10). It was night, and the darkest deed since creation was about to unfold.

Therefore when he (Judas) had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.
Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’
A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another.” John 13:31-35 LSB
“Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also. And you know the way where I am going.”
Thomas said to Him, “Lord, we do not know where You are going. How do we know the way?”
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father but through Me. If you have come to know Me, you will know My Father also; from now on you know Him, and have seen Him.”
Philip said to Him, “Lord, show us the Father, and it is enough for us.”
Jesus said to him, “Have I been with you all so long and have you not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak from Myself, but the Father abiding in Me does His works. Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do because I go to the Father. Whatever you ask in My name, this will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it.
“If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Advocate, that He may be with you forever; the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him. You know Him because He abides with you and will be in you.
“I will not leave you as orphans; I will come to you. After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. On that day you will know that I am in My Father, and you in Me, and I in you. He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.”
Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?”
Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our dwelling with him. He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.
“These things I have spoken to you while abiding with you. But the Advocate, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. ” John 14:1-26 LSB

And He took a cup; and after giving thanks, He gave to them, saying, “Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for the removal of sins. But I say to you, I will never drink of this fruit of the vine from now on, until that day when I drink it anew with you in My Father’s kingdom.”
Matthew 26:26-39 TLV

And He took a cup, and when He had given thanks He gave it to them, and they all drank of it. And He said to them, “This is My blood of the covenant, which is poured out for many. 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 14:23-25 ESV

And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.” Luke 22:20 LSB

After eating the Passover meal, participants in a Passover Seder pour a third cup of wine to accompany grace after meals. Some refer to the third cup as the cup of thanksgiving because it accompanies the prayer of thanks for the food. Likewise, Paul refers to the cup of the Master as “the cup of thanksgiving.” (1 Corinthians 10:16) Our Master said the blessing for wine and distributed the cup to His disciples, saying, “Drink from it, all of you; for this cup is the new covenant in my blood, which is poured out for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.” The third cup of wine is also called “The Cup of Redemption.” It is associated with the third promise of Exodus 6:6-8, which is: “I will also redeem you with an outstretched arm.” The normal symbolism of this cup is emblematic of the sacrifice of the Passover lamb, now the Lamb of God used it to signify His own sacrifice.

After singing the Hallel, they went out to the Mount of Olives.
Matthew 26:30 TLV

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

The Hallel
Hallel (literally “praise”) is a collection of Psalms (113-118) included in the morning service on Jewish holidays, Rosh Chodesh (the new moon), and on Passover eve. Psalm 113-118 rejoices in God who has provided salvation for His people and continues to look toward the Lord for a future salvation. These Psalms are typically sung or chanted joyously with Psalm 113 – 114 sung during the Passover Seder, and Psalm 115 – 118 sung while holding aloft the fourth cup of wine following Grace After Meals, and the final verses (beginning from Psalms 118:21) are repeated twice. In Temple times, when all of Israel gathered in Jerusalem to sacrifice their Passover lambs, the entire crowd sang Hallel together.

* Psalm 113 is an introductory psalm of praise to our glorious God.
* Psalm 114 reflects upon the salvation God provided for His people from slavery in Egypt to freedom in the Promise Land. This provides a picture of the way God will ultimately rescue His people from the bondage of sin to freedom in Christ.
* Psalm 115-118 are Messianic, they prophetically look forward to the eternal salvation that will be provided for His people.

Psalm 113
Hallelujah!
Give praise, servants of Yahweh;
praise the name of Yahweh.
Let the name of Yahweh be praised
both now and forever.
From the rising of the sun to its setting,
let the name of Yahweh be praised.
Yahweh is exalted above all the nations,
His glory above the heavens.
Who is like Yahweh our God—
the One enthroned on high,
who stoops down to look
on the heavens and the earth?
He raises the poor from the dust
and lifts the needy from the garbage pile
in order to seat them with nobles—
with the nobles of His people.
He gives the childless woman a household,
making her the joyful mother of children.
Hallelujah!
Psalm 114
When Israel came out of Egypt—
the house of Jacob from a people
who spoke a foreign language—
Judah became His sanctuary,
Israel, His dominion.
The sea looked and fled;
the Jordan turned back.
The mountains skipped like rams,
the hills, like lambs.
Why was it, sea, that you fled?
Jordan, that you turned back?
Mountains, that you skipped like rams?
Hills, like lambs?
Tremble, earth, at the presence of the Lord,
at the presence of the God of Jacob,
who turned the rock into a pool of water,
the flint into a spring of water.
Psalm 115
Not to us, Yahweh, not to us,
but to Your name give glory
because of Your faithful love, because of Your truth.
Why should the nations say,
“Where is their God?”
Our God is in heaven
and does whatever He pleases.
Their idols are silver and gold,
made by human hands.
They have mouths but cannot speak,
eyes, but cannot see.
They have ears but cannot hear,
noses, but cannot smell.
They have hands but cannot feel,
feet, but cannot walk.
They cannot make a sound with their throats.
Those who make them are just like them,
as are all who trust in them.
Israel, trust in the Lord!
He is their help and shield.
House of Aaron, trust in the Lord!
He is their help and shield.
You who fear the Lord, trust in the Lord!
He is their help and shield.
The Lord remembers us and will bless us.
He will bless the house of Israel;
He will bless the house of Aaron;
He will bless those who fear the Lord—
small and great alike.
May the Lord add to your numbers,
both yours and your children’s.
May you be blessed by the Lord,
the Maker of heaven and earth.
The heavens are the Lord’s,
but the earth He has given to the human race.
It is not the dead who praise the Lord,
nor any of those descending into the silence of death.
But we will praise the Lord,
both now and forever.
Hallelujah
Psalm 116
I love the Lord because He has heard
my appeal for mercy.
Because He has turned His ear to me,
I will call out to Him as long as I live.
The ropes of death were wrapped around me,
and the torments of Sheol overcame me;
I encountered trouble and sorrow.
Then I called on the name of Yahweh:
“Yahweh, save me!”
The Lord is gracious and righteous;
our God is compassionate.
The Lord guards the inexperienced;
I was helpless, and He saved me.
Return to your rest, my soul,
for the Lord has been good to you.
For You, Lord, rescued me from death,
my eyes from tears,
my feet from stumbling.
I will walk before the Lord
in the land of the living.
I believed, even when I said,
“I am severely afflicted.”
In my alarm I said,
“Everyone is a liar.”
How can I repay the Lord
for all the good He has done for me?
I will take the cup of salvation
and call on the name of Yahweh.
I will fulfill my vows to the Lord
in the presence of all His people.
The death of His faithful ones
is valuable in the Lord’s sight.
Lord, I am indeed Your servant;
I am Your servant, the son of Your female servant.
You have loosened my bonds.
I will offer You a sacrifice of thanksgiving
and call on the name of Yahweh.
I will fulfill my vows to the Lord
in the presence of all His people,
in the courts of the Lord’s house—
within you, Jerusalem.
Hallelujah!
Psalm 117
Praise the Lord, all nations!
Glorify Him, all peoples!
For His faithful love to us is great;
the Lord’s faithfulness endures forever.
Hallelujah!
Psalm 118
Give thanks to the Lord, for He is good;
His faithful love endures forever.
Let Israel say,
“His faithful love endures forever.”
Let the house of Aaron say,
“His faithful love endures forever.”
Let those who fear the Lord say,
“His faithful love endures forever.”
I called to the Lord in distress;
the Lord answered me
and put me in a spacious place.
The Lord is for me; I will not be afraid.
What can man do to me?
The Lord is my helper,
Therefore, I will look in triumph on those who hate me.
It is better to take refuge in the Lord
than to trust in man.
It is better to take refuge in the Lord
than to trust in nobles.
All the nations surrounded me;
in the name of Yahweh I destroyed them.
They surrounded me, yes, they surrounded me;
in the name of Yahweh I destroyed them.
They surrounded me like bees;
they were extinguished like a fire among thorns;
in the name of Yahweh I destroyed them.
You pushed me hard to make me fall,
but the Lord helped me.
The Lord is my strength and my song;
He has become my salvation.
There are shouts of joy and victory
in the tents of the righteous:
“The Lord’s right hand performs valiantly!
The Lord’s right hand is raised.
The Lord’s right hand performs valiantly!”
I will not die, but I will live
and proclaim what the Lord has done.
The Lord disciplined me severely
but did not give me over to death.
Open the gates of righteousness for me;
I will enter through them
and give thanks to the Lord.
This is the gate of the Lord;
the righteous will enter through it.
I will give thanks to You
because You have answered me
and have become my salvation.
The stone that the builders rejected
has become the cornerstone.
This came from the Lord;
it is wonderful in our eyes.
This is the day the Lord has made;
let us rejoice and be glad in it.
Lord, save us!
Lord, please grant us success!
He who comes in the name
of the Lord is blessed.
From the house of the Lord we bless you.
The Lord is God and has given us light.
Bind the festival sacrifice with cords
to the horns of the altar.
You are my God, and I will give You thanks.
You are my God; I will exalt You.
Give thanks to the Lord, for He is good;
His faithful love endures forever.

They sang with gusto. They sang with all their hearts. These words they’d know since childhood, now taking on new meaning. Their beloved Yeshua, the light of the world, the stone the builders rejected, was to become the festival sacrifice, bound with cords. They sang for some time; this was not a brief chorus. Song was very much part of their Jewish culture and worship of God.

Here’s a video that gives some idea of what Yeshua and His talmidim‘s singing of the Hallel may have been like as an exuberant expression of praise: HALLEL at The Western Wall | Psalm 113-118 | English Subtitles | JEWISH CELEBRATIONS (youtube.com)

“Shalom I leave you, My shalom I give to you; but not as the world gives! Do not let your heart be troubled or afraid. You’ve heard Me say, ‘I am going away and I am coming back to you.’ If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I. I have told you now before it happens, so that when it happens you may believe! John 14:27-29 TLV

“Now you are those who have stood by Me in My trials, and I grant you a kingdom, just as My Father granted one to Me, that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.
Luke 22:28-30 LSB

Yeshua had been so insistent and persistent in training His talmidim to lead by serving because of the great responsibility of leadership He was to bestow on them – they were to judge the twelve tribes of Israel. That is part of the reason that the first thing the eleven apostles did after Yeshua‘s ascension was to choose someone to replace Judas and return their number to twelve: “one of the men who have been with us continuously throughout the time the Lord Yeshua traveled around among us, from the time Yochanan was immersing people until the day Yeshua was taken up from us — one of these must become a witness with us to His resurrection.” (Acts 1:21-22 CJB) This suggests that there may have been more than just the twelve at the last supper, although the focus was clearly on Yeshua teaching them.

In the days of Yeshua, participants in a Passover Seder sang through the Hallel (Psalms 113–118). They recited a portion of the psalms before the food in conjunction with the second cup, and they recited the remainder of the psalms after the meal in conjunction with the fourth cup. The Gospels mention Yeshua and the talmidim keeping the same custom: “After singing the Hallel, they went out to the Mount of Olives.” (Matthew 26:30; Mark 14:26 TLV). Before they left for the Mount of Olives, however, they lingered over the fourth cup. Yeshua said the blessing for the last cup. In conjunction with the last blessings over the fruit of the vine, He said:

“I am the true vine, and My Father is the gardener. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He trims so that it may bear more fruit. You are already clean because of the word I have spoken to you. Abide in Me, and I will abide in you. The branch cannot itself produce fruit, unless it abides on the vine. Likewise, you cannot produce fruit unless you abide in Me.
“I am the vine; you are the branches. The one who abides in Me, and I in him, bears much fruit; for apart from Me, you can do nothing. If anyone does not abide in Me, he is thrown away like a branch and is dried up. Such branches are picked up and thrown into the fire and burned.
“If you abide in Me and My words abide in you, ask whatever you wish, and it shall be done for you. In this My Father is glorified, that you bear much fruit and so prove to be My disciples.”
“Just as the Father has loved Me, I also have loved you. Abide in My love! If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and your joy may be full.
“This is My commandment, that you love one another just as I have loved you. No one has greater love than this: that he lay down his life for his friends. You are My friends if you do what I command you.
“I am no longer calling you servants, for the servant does not know what his master is doing. Now I have called you friends, because everything I have heard from My Father I have made known to you.
“You did not choose Me, but I chose you. I selected you so that you would go and produce fruit, and your fruit would remain. Then the Father will give you whatever you ask in My name.
“These things I command you, so that you may love one another.”
John 15:1-17 TLV

As they were preparing to leave the upper room for the journey to Gethsemane, Yeshua took advantage of the opportunity of their very last cup of wine together to share a parable of the grape vine and its branches, teaching us of the need to always abide in Him. We cannot produce fruit by our own efforts, but only as the life of Christ flows through us.

Once more Messiah emphasized the necessity of loving one another, which again is only possible through abiding in His love. The conversation turned to the focus of this evening, that Yeshua was about to lay down His life for them (and for us). He called them friends, not because of what they had done, but because He had shared with them everything He’d received from the Father. His command to them was simple, love one another. With that they left the upper room.

Reference List

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33. Rosik, Mariusz. The Dispute over the Date of the Last Supper . Its Chronology Revisited. Research Gate. [Online] December 21st, 2020. https://www.researchgate.net/publication/347804531_The_Dispute_over_the_Date_of_the_Last_Supper_Its_Chronology_Revisited.
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35. —. According to the Gospels, Was the Last Supper Actually a Passover Feast? Biblical Hermeneutics. [Online] [Cited: December 16th, 2023.] https://hermeneutics.stackexchange.com/questions/27287/according-to-the-gospels-was-the-last-supper-actually-a-passover-feast.
36. —. In the Gospels, Can “Day of:” the Passover – be Interpreted Idiomatically? Biblical Hermeneutics. [Online] [Cited: December 16th, 2023.] https://hermeneutics.stackexchange.com/questions/22039/in-the-gospels-can-day-of-the-passover-be-interpreted-idiomatically.
37. Brewer, Thomas. Does John’s last supper chronology differ from the other Gospels? Christian Post. [Online] May 13th, 2022. https://www.christianpost.com/voices/does-johns-last-supper-chronology-differ-from-the-other-gospels.html.
38. Lizorkin-Eyzenberg, DR. Eli. The Man with the Jar of Water – The Jewish Background of the New Testament. e-Teacher Biblical. [Online] [Cited: December 16th, 2023.] https://lp.eteacherbiblical.com/lp_jbnt_water_jar-en.html?blog=1.
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40. Pixner, Bargil. Jerusalem’s Essene Way – Where the Community Lived in Jesus’ Time. Century One. [Online] May/June 1997. http://139.59.108.225/host-http-www.centuryone.org/essene.html.
41. Trimm, James. Is the “Last Supper” in John the “Last Supper” in the Synoptics? Nazarene Space. [Online] March 25th, 2020. http://nazarenespace.com/blog/2020/03/25/is-the-last-supper-in-john-the-last-supper-in-the-synoptics/.
42. Tearle, Dr Oliver. A Summary and Analysis of the Last Supper. Interesting Literature. [Online] [Cited: December 26th, 2023.] https://interestingliterature.com/2021/06/bible-jesus-last-supper-summary-analysis/.
43. Lim, Timothy H. Essenes in Judaean Society: the sectarians of the Dead Sea Scrolls. OUPblog. [Online] January 17th, 2021. https://blog.oup.com/2021/01/essenes-in-judaean-society-the-sectarians-of-the-dead-sea-scrolls/.
44. White:, L. Michael. The Essenes and the Dead Sea Scrolls. Frontline PBS. [Online] [Cited: December 26th, 2023.] https://www.pbs.org/wgbh/frontline/wgbh/pages/frontline/shows/religion/portrait/essenes.html.
45. Brewer, Thomas. Does John’s Last Supper Chronology Differ from the Other Gospels? Ligonier. [Online] May 2nd, 2022. https://www.ligonier.org/learn/articles/does-last-supper-chronology-differ#fn1.
46. —. Does John’s last supper chronology differ from the other Gospels? Christian Post. [Online] May 13th, 2022. https://www.christianpost.com/voices/does-johns-last-supper-chronology-differ-from-the-other-gospels.html.
47. Tabor, James. The Last Days of Jesus: A Final “Messianic” Meal. Biblical Archaelogy. [Online] April 17th, 2022. https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/jesus-historical-jesus/the-last-days-of-jesus-a-final-messianic-meal/.
48. Sielaff, David. The Upper Room. Associates For Scriptual Knowledge. [Online] October 12th, 2005. https://www.askelm.com/news/n051012.htm.
49. Isaacs, Rabbi Ronald H. The Paschal Sacrifice (Korban Pesach) – Understanding how Passover was celebrated in Biblical Times. My Jewish Learning. [Online] [Cited: December 26th, 2023.] https://www.myjewishlearning.com/article/passover-from-the-bible-to-the-temples/.
50. Lanser, Rick. The Hebrew Calandar of the Second Temple Era. The Shiloh Excavations. [Online] March 17th, 2023. https://biblearchaeology.org/abr-projects/the-daniel-9-24-27-project-2/5035-the-hebrew-calendar-of-the-second-temple-era.
51. Ritenbaugh, John W. What the Bible says about Ben Ha Arbayim. Bible Tools. [Online] [Cited: December 28th, 2023.] https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/cgg/ID/6865/Ben-Ha-Arbayim.htm.
52. Yellen, Rabbi Ben-Hayil. Passover Celebration. House of Essenes. [Online] March 21st, 2023. https://houseofessenes.org/index.php/2023/03/21/passover-celebration/.
53. —. New Month – Passover. House of Essenes. [Online] April 7th, 2022. https://houseofessenes.org/index.php/2022/04/07/new-month-passover/.
54. Davis, Charles D. Essene Passover Dates. Theos Sphragis. [Online] [Cited: December 29th, 2023.] https://theos-sphragis.info/essene_passover_dates.html.
55. Nettles, Randy. The Essenes’ Calendar. Bible Prophecy Information. [Online] [Cited: December 29th, 2023.] https://www.rev310.net/post/the-essenes-calendar.
56. Lenard, Joseph. Jesus’ Deather and Resurection – Which Jewish Passover? Truth in Scripture. [Online] February 6th, 2017. https://truthinscripture.net/2017/02/06/jesus-death-and-resurrection-which-jewish-passover/.
57. Marcus, Joel. Passover and Last Supper Revisited. New Testament Studies. [Online] June 10th, 2013. https://www.cambridge.org/core/journals/new-testament-studies/article/passover-and-last-supper-revisited/B7955FEA669F7DD71A36F008A2FE5144.
58. Isaacs, Ronald H. Rabbinic Development of Passover – The seder takes shape in the rabbinic period. My Jewish Learning. [Online] [Cited: January 1st, 2023.] https://www.myjewishlearning.com/article/rabbinic-development-of-passover/.
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60. —. Jesus’s Last Supper as a Passover Seder. The bible Says.com. [Online] [Cited: January 1st, 2023.] https://thebiblesays.com/tough-topics/jesuss-last-supper-as-a-passover-seder/.
61. Page, Roy. The Order of Feet Washing and The Lord’s Supper. Logos Apostolic. [Online] [Cited: January 2nd, 2023.] https://www.logosapostolic.org/bible_study/RP126-2OrderLord’sSupper.htm.
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63. Biblical Hermeneutics contributors. Luke 22:16 – Did Jesus say he was not going to eat THAT Passover? Biblical Hermeneutics. [Online] [Cited: January 2nd, 2023.] https://hermeneutics.stackexchange.com/questions/22040/luke-2216-did-jesus-say-he-was-not-going-to-eat-that-passover.
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65. Biblical Hermeneutics contributers. In the early church, was the Last Supper Considered a Passover Feast? Biblical Hermeneutics. [Online] 2019. https://hermeneutics.stackexchange.com/questions/22042/in-the-early-church-was-the-last-supper-considered-a-passover-feast?rq=1.
66. Herbert, R. The Man with the Water Jar. Tactical Christianity. [Online] https://tacticalchristianity.org/the-man-with-the-water-jar/.
67. Ross, Lesli Koppelman. What Is Matzah? Unleavened bread is the central Passover symbol. My Jewish Learning. [Online] [Cited: January 4th, 2023.] https://www.myjewishlearning.com/article/matzah/.
68. Posner, Menachem. What Is Hallel? Chabad. [Online] [Cited: January 9th, 2024.] https://www.chabad.org/library/article_cdo/aid/4181720/jewish/What-Is-Hallel.htm.
69. Wall, Nathaniel. Jesus Sings at the Last Supper. Alpine Bible. [Online] April 15th, 2017. https://www.alpinebible.com/2017/04/jesus-sings-at-the-last-supper/.
70. Humphreys, Colin J. The Mystery of the Last Supper: Reconstructing the Final Days of Jesus. The Bible and Interpretation. [Online] April 2021. https://bibleinterp.arizona.edu/articles/mystsup358021
71. Smith, Barry D. The Chronology of the Last Supper. Westminster Theological Journal 53:1 (1991): 29-45. [Online] https://biblicalstudies.org.uk/pdf/wtj/chronology_smith.pdf
72. Goodacre, Mark. Dating the Last Supper a Day Early? NT Blog April 22nd 2021. [Online] https://ntweblog.blogspot.com/2011/04/dating-last-supper-day-early.html

In the comments section below share your thoughts on what you have read and answer some of the following questions…

* Describe leadership in the Kingdom of God and how it differs from leadership in the world.
* What sort of leadership do you see in the churches in your region and nation?
* What would it look like for our leadership to follow the pattern set by Jesus?
* How do we demonstrate that we are loving one another as Christ lovers us?

12 Chosen

Please read Mark 3:13-19 & Luke 6:12-16

The nation of Israel began with God choosing Abram and calling him out of Ur of the Chaldees to the land of Canaan, establishing a covenant with him:

Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” Genesis 12:1–3 ESV

Yet, for many decades Abram’s wife, Sarai, remained barren and it looked like God’s promise would fail to come to pass. In Genesis 17 God changed Abram’s name to Abraham (meaning “father of a multitude“), and Sarai’s name to Sarah (meaning “princess”) and said:

“…Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him.” Genesis 17:19 ESV

Now the Lord was gracious to Sarah as he had said, and the Lord did for Sarah what he had promised. Sarah became pregnant and bore a son to Abraham in his old age, at the very time God had promised him. Abraham gave the name Isaac to the son Sarah bore him. When his son Isaac was eight days old, Abraham circumcised him, as God commanded him. Abraham was a hundred years old when his son Isaac was born to him. Genesis 21:1-5 NIV

God reaffirmed the same covenant with Abraham’s promised son, Isaac:

“Sojourn in this land, and I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father. I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed.” Genesis 26:3-4 ESV

Isaac married Rebecca and had twin sons, Esau and Jacob. Esau was the first-born but sold his birth-right to Jacob for a bowl of lentil soup. Years later, at Rebecca’s urging, Jacob pretended to be Esau and tricked Isaac into giving him Esau’s firstborn blessing. None the less, God had chosen Jacob and renewed the covenant with him that He had made with his father, Isaac, and grandfather, Abraham.

“I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.” Genesis 28: 13-15 NIV

Jacob was renamed “Israel” by God and the covenant was affirmed:

The man said, “Your name will no longer be Jacob. You have wrestled with God and with men, and you have won. That’s why your name will be Israel.” Genesis 32:28 CEV

After Jacob returned from Paddan Aram, God appeared to him again and blessed him. God said to him, “Your name is Jacob, but you will no longer be called Jacob; your name will be Israel.” So he named him Israel. And God said to him, “I am God Almighty; be fruitful and increase in number. A nation and a community of nations will come from you, and kings will be among your descendants. The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you.”
Genesis 35:9-12 NIV

Thus, Abraham, Isaac and Jacob are referred to as the patriarchs of the Jewish people and God is referred to as the God of Abraham, Isaac and Jacob (Exodus 3:15; Acts 7:32). God’s faithfulness and Israel’s blessing were directly tied to Israel becoming a nation and possessing the Promised Land.

One man is not a nation. Abraham had more than one son, yet only one, only Sarah’s son according to God’s promise, was to enter into his father’s covenant with God and inherit the land. Isaac had twin sons, yet only the youngest, Jacob, was to enter into his father’s covenant with God and inherit the land. Before God changed his name to Israel, Jacob had 12 sons. It was not until these 12 sons that God’s promise rested on all the sons of a patriarch and they could begin to grow into a nation, a nation consisting of twelve tribes. From here on in the Bible, the number 12 serves as a perfect governmental foundation and symbolizes completeness or the nation of Israel as a whole.

Jacob’s twelve sons were (in order of birth): Reuben (Hebrew ראובן‎ Rəʼûḇēn), Simeon (שמעון‎ Šimʻôn), Levi (לוי‎ Lêwî), Judah (יהודה‎ Yehuḏā), Dan (דן‎ Dān), Naphtali (נפתלי‎ Nap̄tālî), Gad (גד‎ Gāḏ), Asher (אשר‎ ’Āšêr), Issachar (יששכר‎ Yiśśāḵār), Zebulun (זבולון‎ Zəḇūlun), Joseph (יוסף‎ Yôsēp̄) and Benjamin (בנימין‎ Binyāmîn). They became the ancestors of the twelve tribes of Israel. Genesis 49 record’s Israel’s prophetic blessing of each of his sons.

Twelve tribes makes for a complete nation. Thus, Deuteronomy 27:12–13 lists the twelve tribes:

Once you have crossed over the Jordan River, the following tribes will stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. And these are the tribes that will stand on Mount Ebal for the cursing: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

Joshua 13-21 describes how the Promised Land was divided into twelve sections corresponding to the twelve tribes of Israel. However, the list of tribes receiving land differed from the list of Israel’s sons. The tribe of Levi had no land allotment, but were given the administration of six Cities of Refuge and the Temple in Jerusalem. There was no land allotment stated for the Tribe of Joseph because Joseph’s two sons, Ephraim and Manasseh, each received a land portion. This was in accord with Israel giving the eldest son’s double portion to his eleventh son, Joseph, instead of to his first, Reuben (1 Chronicles 5:1-2 Reuben the firstborn of Israel (he was the firstborn, but when he defiled his father’s marriage bed, his rights as firstborn were given to the sons of Joseph son of Israel) and this being expressed in Joseph’s two sons, Ephraim and Manasseh, each receiving an inheritance as though sons of Israel (Genesis 48 And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine). Thus the tribes receiving land were: Reuben, Simeon, Ephraim, Judah, Issachar, Zebulun, Dan, Naphtali, Gad, Asher, Manasseh and Benjamin.

In Revelation 7, the twelve tribes of Israel are listed again, however this time Levi is included once more but Dan is excluded and both Joseph and his son Manasseh are included:

Then I heard the number of those who were sealed: one hundred forty-four thousand, sealed from every tribe of the Israelites: From the tribe of Judah, twelve thousand were sealed; from the tribe of Reuben, twelve thousand; from the tribe of Gad, twelve thousand; from the tribe of Asher, twelve thousand; from the tribe of Naphtali, twelve thousand; from the tribe of Manasseh, twelve thousand; from the tribe of Simeon, twelve thousand; from the tribe of Levi, twelve thousand; from the tribe of Issachar, twelve thousand; from the tribe of Zebulun, twelve thousand; from the tribe of Joseph, twelve thousand; from the tribe of Benjamin, twelve thousand were sealed. Revelation 7:4-8 CEB

While we see some changes in the list of the tribes, they are still listed as the 12 tribes of Israel. Even as there was a change in one of the 12 apostles (with Judas Iscariot replaced by Matthias) but they remained a foundation of 12. In the Bible the number 12 symbolizes God’s power and authority, as well as serving as a perfect governmental foundation. It can also symbolize completeness or the nation of Israel as a whole. The Bible lists 12 tribes of Israel; 12 princes of Ishmael; 12 pillars on Moses’ altar; 12 stones on the high priest’s breastplate; 12 cakes of showbread; 12 silver platters; silver bowls; and gold pans for the service of the tabernacle; 12 spies to search out the land; 12 memorial stones; 12 governors under Solomon; 12 stones in Elijah’s altar; 12 in each group of musicians and singers for Israel’s worship; 12 hours in a day; 12 months in a year; 12 Ephesian men filled with the Holy Spirit; 12,000 from 12 tribes sealed and preserved through the tribulation; 12 gates of 12 pearls in heaven, and 12 angels at the gates; 12 foundations in the New Jerusalem; it’s length, breadth, and height are all 12,000 furlongs; and the tree of life in heaven has 12 fruits.

So, it is significant that Yeshua chose 12 men to be the governmental foundation for the establishment of kingdom of heaven on earth, and that role was given the term ‘apostle‘. Such significance was placed on this that, although Yeshua had many talmidim, the only ones that are named in the Gospels as talmidim are the 12. That is, except Nathanael, who was named as one of the first called by Jesus, but not a member of the 12 unless we assume he was also called Bartholomew, as many Christians do. The 12 were birthed out of Israel, they were ALL Jews, but they were not Israel, nor did their appointment by Christ give them any political, religious or military power in Israel. The authority Yeshua invested in them was not an authority over people, but an authority over that which attacks people – sickness and demons. This was not about ruling or exalting the nation of Israel, but about Israel being a blessing to the nations of the world by bringing the Kingdom of Heaven to all mankind. It was not yet time for that kingdom to rule the nations, but rather to permeate them and transform them from within through the influence of the apostles (ambassadors of the Kingdom).

Jesus Appointed 12 Apostles

Once again, this significant development in Yeshua’s ministry was preceded by His withdrawing from all the people to spend extended time in prayer.

Then He went up the mountain and summoned those He wanted, and they came to Him. He also appointed 12—He also named them apostles
– to be with Him,
– to send them out to preach,
– and to have authority to drive out demons.
He appointed the Twelve:To Simon, He gave the name Peter;and to James the son of Zebedee, and to his brother John, He gave the name “Boanerges” (that is, “Sons of Thunder”);Andrew; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Thaddaeus; Simon the Zealot,and Judas Iscariot, who also betrayed Him. Mark 3:13-19 HCSB

It was around that time that Yeshua went out to the hill country to pray, and all night he continued in prayer to God.
When day came, he called his talmidim and chose from among them twelve to be known as emissaries (apostles):
Shim‘on (Simon), whom he named Kefa (Peter);
Andrew, his brother;
Ya‘akov (James);
Yochanan (John);
Philip;
Bar-Talmai (Bartholomew);
Mattityahu (Matthew);
T’oma (Thomas);
Ya‘akov (James) Ben-Halfai (son of Alphaeus);
Shim‘on (Simon), the one called the Zealot;
Y’hudah (Judas) Ben-Ya‘akov (son of James); and
Y’hudah from K’riot (Judas Iscariot), who turned traitor.
Luke 6:12-16 CJB

ἀπόστολος, – apostolos = a delegate / messenger / representative / emissary/ ambassador / apostle – one sent forth with orders; specially, an ambassador of the Gospel; an official representative of Christ. Note that this governmental foundation is not that of an office of one that rules in this world or conquers this world, but of one who represents a kingdom not of this world. An ambassador does not attack or try to conquer the nation they are set to, nor do they express their own opinions; they treat their host nation with respect and express only the opinions and positions of the kingdom they represent. An ambassador does not live in their homeland, but lives in a foreign land as a representative of their kingdom in order to bring the influence of their kingdom into this foreign land. The 12 were appointed as representatives of the Kingdom of Heaven to the empires and peoples of this world, beginning with Israel.

Ambassadors represent their country of origin, in place of the leader – following his orders, carrying out his policies and representing his views. Apostles represent the kingdom of Heaven, in place of Jesus – following His commands, carrying out His will and speaking His word. Ambassadors are also known as diplomats, a more general term describing those that work in a foreign country while retaining citizenship in their homeland. All disciples (talmidim) of Yeshua are diplomats whose citizenship is in the kingdom of heaven and who work in the foreign nation of this world.

They are not of the world, even as I am not of the world. John 17:16

But you are a chosen people, the King’s cohanim (priests), a holy nation,a people for God to possess!…Once you were not a people, but now you are God’s people; … I urge you as aliens and temporary residents … to live such good lives among the pagans that even though they now speak against you as evil-doers, they will, as a result of seeing your good actions, give glory to God on the Day of his coming. For the sake of the Lord, submit yourselves to every human authority — whether to the emperor as being supreme, or to governors as being sent by him to punish wrongdoers and praise those who do what is good…. Be respectful to all — keep loving the brotherhood, fearing God and honouring the emperor. 1 Peter 2:8-17 CJB

…confessed that they were foreigners and temporary residents on the earth. Now those who say such things make it clear that they are seeking a homeland. If they were thinking about where they came from, they would have had an opportunity to return. But they now desire a better place—a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them. Hebrews 11:13-16 HCSB

So then, you are no longer foreigners and strangers. On the contrary, you are fellow-citizens with God’s people and members of God’s family. You have been built on the foundation of the emissaries (apostles) and the prophets, with the cornerstone being Yeshua the Messiah himself.
Ephesians 2:19-20 ESV

The foreign country, known to ambassadors as the ‘host nation’, serves as their base. From this base, they promote international relations on certain areas of government, stating their home country’s position on many political, social, and economic platforms. Ambassadors also help others from their home country if they are having difficulties in the host nation, and can invite residents of their host country to immigrate to their home country, explaining the needed procedures for obtaining the visa and becoming citizens. All of these actions are meant to protect their home country’s interests within the host nation. The Kingdom of Heaven’s interests within all host nations is to show everyone there what Heaven is like and invite each person to become citizens of Heaven, clearly explaining the requirements of citizenship – all are invited but can only come through Jesus and must express loyalty and obedience to Him out of love.

While the 12 apostles were not given authority over peoples at this time, in another example of the significance of their being 12 chosen Yeshua declares:

Yeshua said to them, “Yes. I tell you that in the regenerated world, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones and judge the twelve tribes of Isra’el.
Matthew 19:28 CJB

How Old Were The 12 Apostles?

While the scriptures do not give us the age of any of these 12 apostles, there is scriptural and cultural evidence that they were likely between about 13 and 21yo. This is in contrast to what we see in most paintings and movies, where they are assumed to be around the same age as Jesus.

In Jewish culture at this time a child began his schooling at the age of 5 and continued to age 12 or 13. If a boy was intelligent and interested in continuing his religious studies, he would then seek a rabbi to disciple him and would follow and pattern his life after the rabbi until age 30. At that time he could take on disciples of his own. Yeshua, likewise, started training talmidim when He was 30yo. A young man’s discipleship training under a rabbi would usually begin between the ages of 13 and 15. If this pattern was consistent with the followers of Yeshua, some of them may have joined Yeshua as early as age 13 and would have still been teenagers at the time of His death, resurrection and ascension.

In Exodus 30:11-16, Jewish law states that every male over the age of 20 is to pay a half-shekel as a census offering and the money was to be used for the service of the Tent of Meeting. During the Second Temple period, on the first day of the month of Adar, the beit din (Jewish court) would issue a proclamation reminding people that they needed to give a half-shekel to the Temple. By giving a flat-rate contribution, each person, regardless of his wealth, had an equal portion in the communal Temple offerings.

“On the first of Adar, announcements are made concerning the payment of shekels” (Mishnah, Shekalim 1:1).

In Matthew 17:24-27, Yeshua instructs Kefa (Peter) to go fishing and to find a shekel in the mouth of the fish he catches; enough to pay the tax for just two men, Kefa and Yeshua. This suggests that the other apostles were less than 20yo and did not need to pay the temple tax.

When they came to K’far-Nachum (Capernaum), the collectors of the half-shekel came to Kefa (Peter) and said, “Doesn’t your rabbi pay the Temple tax?”
“Of course he does,” said Kefa.
When he arrived home, Yeshua (Jesus) spoke first. “Shim‘on (Simon), what’s your opinion? The kings of the earth — from whom do they collect duties and taxes? From their sons or from others?”
“From others,” he answered.
“Then,” said Yeshua, “The sons are exempt. But to avoid offending them — go to the lake, throw out a line, and take the first fish you catch. Open its mouth, and you will find a shekel. Take it and give it to them for me and for you.” Matthew 17: 24-27 CJB

Kefa being the only one of the 12 apostles over the age of 20 would concur with him always seeming to be the one who speaks for the other apostles (Acts 2:14-36, etc.), being the only disciple said to be married at the time of Christs’ ministry (Matthew 8:14-17, etc.) and having such a prominent role in the period of the very early Church (Galatians 2:9). It was customary in Jewish society at this time for a man to be married around 18 years of age, yet only Kefa is recorded as having a wife before Yeshua’s death and resurrection. This would also fit with the ease with which the 12 apostles dropped everything to follow Yeshua when He moved on from their Capernaum base to take the gospel into all the other towns. It may also help us understand how Ya‘akov (James), the eldest half-brother of Yeshua, so quickly became a co-leader of the church in Jerusalem as his aprox 30yo presence would have brought some needed maturity to the group.

Another set of behaviours which suggests youth are the ways Salome, mother of Ya‘akov (James) and Yochanan (John) promoted her sons to Yeshua. For the mother of teenage boys to do this is embarrassing, but having mom fight their battles for them if they were grown men in their thirties (as is often depicted) would suggest a concerning lack of maturity on their part (Matthew 20:20-24). Indeed, many of the behaviours of the 12 apostles fit with them being young men in their middle to late teens rather than mature men in their thirties. Even Yeshua’s nickname for Ya‘akov and Yochanan, “Sons of Thunder” is suggestive of their youth.

While it cannot be proven that the 12 were youths, the probability of such is a useful reminder to us of how powerfully God can use young people in ministry. Yeshua choose young people for the responsibilities of ministry and being His ambassadors to the world.

Who Were the 12 Apostles?

We’ve already read the names of the 12 apostles whom Jesus chose as a foundation in Mark 3:13-19 and Luke 6:12-16. There is also a list of them in Matthew 10:2-4:

These are the names of the twelve emissaries: First, Shim‘on (Simon), called Kefa (Peter), and Andrew his brother, Ya‘akov Ben-Zavdai (James son of Zebedee) and Yochanan (John) his brother,Philip and Bar-Talmai (Bartholomew), T’oma (Thomas) and Mattityahu (Matthew) the tax-collector, Ya‘akov Bar-Halfai (James son of Alphaeus) and Taddai (Thaddaeus), Shim‘on (Simon) the Zealot, and Y’hudah from K’riot (Judas the Iscariot), who betrayed him. CJB

The names that don’t need translation were Greek names, indicative of the influence of Hellenisation on the Jewish population at this time. If we carefully examine all four lists (the fourth being in Acts as the Gospel of John does not provide any list of the 12) we can see that the apostles had such common names that there are two Simon’s, two James’ and two Judas’ included in the 12:

What do we know about each of these Apostles? For men who have such important roles as judging the 12 tribes of Israel, surprisingly little is written about most of them in the scriptures. Their role was not to make a name for themselves but to spread the name of Jesus Christ / Yeshua HaMashiach. Most of them had very common names and several of them were called by more than one name, which has led to some confusion as to who is being referred to in early documents. Church tradition adds more details, but is often contradictory and it can be difficult to separate fact from legend.

Shim‘on whom Yeshua called Kefa / Simon Peter & Andrew

Simon Peter and Andrew-sons of Jonas, were born in Bethsaida. Peter was the older brother. Peter married and they settled in a home together in the town of Capernaum, by the Sea of Galilee. They were fisherman and partnered with Zebedee, the father of James and John. Peter and Andrew were early followers of Yochanan the Immerser (Mark 1:16-18). It was Andrew who first introduced his older brother Peter to Yeshua when they were in the wilderness with Yochanan (John 1:40-42). There are other instances in the gospels of Andrew bringing people to Yeshua, convinced that He will meet their needs.

In every apostolic list, the name of Peter is mentioned first, which fits with the theory that he was the eldest of the 12. Among the twelve, Peter was the leader. He stands out as a spokesman for all the twelve Apostles. It is he who asked the meaning of the difficult saying in Matthew 15:15. It is he who asked how often he must forgive. It is he who inquired about the reward for all of those who follow Yeshua. It is he who first confessed Yeshua and declared Him as the Son of the Living God. He was one of Yeshua’s three closest disciples. There are three times in the synoptic gospels where Peter, James, and John get to witness Yeshua do things no one else saw:

raising Jairus’ daughter from the dead (Mark 5:37),
the transfiguration (Matthew 17:1–11, Mark 9:2–8, Luke 9:28–36) and
keeping watch with Him in the Garden of Gethsemane on the night of his betrayal (Matthew 26:36–46).

Yet, it is Peter who denied Christ before a servant girl.

After the resurrection, Peter did evangelistic and missionary work among the Jews, going as far as Babylon. His wife was known to travel with him when he was on mission (1 Cor. 9:5). His assignment was to bring the Gospel to the circumcised (Gal. 2:7). He authored the two New Testament epistles which bear his name. Tradition says he was crucified, head downward, in Rome during the reign of Nero. After the resurrection Andrew preached in Scythia, Greece and Asia Minor, according to scholars, and died a martyr’s death declaring: “Oh, cross most welcome and longed for! With a willing mind, joyfully and desirously, I come to you, being a scholar of Him which did hang on you, because I have always been your lover and yearn to embrace you.”

Ya‘akov Ben-Zavdai / James & Yochanan / John – sons of Zebedee

James and John were sons of Zebedee and Salome. James was the older brother and tradition has it that John was the youngest of the 12 apostles. Like Peter and Andrew, they were born in Bethsaida and later moved to Capernaum where they were fishing with their father when they first saw Yeshua. It was when mending the fishing nets with their father Zebedee in Capernaum that James and John were first called to follow Yeshua(Matthew 4:21-22). John was possibly as young as 13yo and James around 15yo when they were called. Yeshua gave James and John the name Boanerges, which means, “Sons of Thunder” (Mark 3:6-9). There is speculation that this was due to their passionate tempers, the most prominent example of which is recorded in Luke 9 when a group of Samaritans didn’t welcome Jesus into their village, so James and John asked, “Lord, do you want us to call fire down from heaven to destroy them?” (Luke 9:54). Despite their youth, James and John were both in the group of Yeshua’s three closest disciples, with Peter, who were with Yeshua at the Mount of Transfiguration and saw Jairus’ daughter raised to life and were asked to pray with Him in the Garden. James and his younger brother, John, appear to have been an inseparable pair (Mark 1:19-20; Matthew 4:21; Luke 5:1-11).

After the resurrection James preached in Jerusalem and Judea. These three who were especially close to Yeshua, Peter, James and John, were esteemed as pillars of the early church (Galatians 2:8-9). James was the first of the twelve to become a martyr, beheaded by Herod in AD 44 (Acts 12:1,2), and the only disciple to have their martyrdom recorded in Scripture. John was exiled to the island of Patmos under Domitian (where he wrote the book of Revelation). Later he was allowed to return to Ephesus where he governed churches in Asia until his death at about A.D. 100. The books of 1, 2, and 3 John focus more on love than any other New Testament author. John is the only disciple believed to have been spared martyrdom, dying of natural causes in his old age.

Phillip

Philip came from Bethsaida, the town from which Peter and Andrew came (John 1:44). Like Andrew, Philip’s parents had given him a Greek name. Although the first three Gospels record his name (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13), it is in the Gospel of John that we learn more about this young man who was a disciple of Yochanan the Immerser when Yeshua first called him:

The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, “Follow Me.” (John 1:43)

When Philip met Christ, he immediately found Nathanael and told him that “we have found him, of whom Moses … and the prophets, did write.” Nathanael was sceptical but Philip did not argue with him; he simply answered, “Come and see” (John 1:45). This tells us two important things about Philip. First, it shows his approach to the sceptic and his simple faith in Christ. Second, it shows that he had an evangelistic focus. We also read of him in John 6:5-7, John 12:21 & John 14:8-11. Philip and Nathanael were close companions and possibly studied the Torah and Prophets together, and had followed Yochanan together.

Tradition says that Philip preached in Phrygia and died a martyr – some suggest stoned and crucified, others contend that he died by hanging at Hierapolis.

Natan’el / Nathanael, also called Bar-Talmai / Bartholomew

Nathanael / Bartholomew lived in Cana of Galilee and spent a lot of time with Phillip. Bartholomew means son of Tolmai. Yeshua called Nathanael, “An Israelite indeed, in whom there is no guile” (John 1:47). The name Nathanael is only used in the Gospel of John, and the name Bartholomew is never mentioned in this Gospel but is used in every list of the 12 apostles (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13). The author of the Gospel of John appears to consider Nathanael to be one of the Twelve (John 21:2), and both names are closely associated with Philip in the gospels and church tradition, so many think Nathanael and Bartholomew are different names for the same person.

Tradition says he preached with Philip in Phrygia Hierapolis, and also in Armenia and India. The Armenian Church claims him as its founder and martyr, but it is believed that his martyrdom occurred in India where he was flayed alive with knives.

Mattityahu / Matthew, also called Levi Ben-Halfai / Levi son of Alphaeus

Matthew, or Levi son of Alpheus, lived in Capernaum. James son of Alpheus, who was another of the twelve Apostles, may have been Matthew’s brother. Matthew’s names mean “a gift of God”, yet he had become a despised tax collector. In New Testament times tax collectors were classified with harlots, Gentiles and sinners (Matthew 18:17; Matthew 21:31, 33; Matthew 9;10; Mark 2:15,16; Luke 5:30). They were considered traitors and criminals in Jewish society. Tax collectors had been known to assess duty payable at impossible sums and then offer to lend the money to travellers at a high rate of interest. Such was Matthew. Yet, Yeshua chose a man all men hated and made him one of His men. The call of Matthew to the apostolic band is mentioned in Mark 2:14, Matthew 9:9 and Luke 5:27-28. From these passages, we learn that Matthew also was called Levi. Some suggest that he came from the priestly tribe of Levi. Matthew became the first man to write down an account of the teachings of Jesus, and he wrote this account in Hebrew.

After the resurrection Matthew took the gospel to Ethiopia and Egypt. He also wrote the Gospel account that bears his name. It is believed that he died a martyr in Ethiopia, Hircanus the king had him killed with a spear.

Ya‘akov Bar-Halfai / James son of Alpheus

James son of Alpheus lived in Galilee. Of all the apostles, this James is one of the most obscure. We don’t have a lot of information about him. Some scholars believe he was a brother of Levi son of Alpheus, the tax collector (Mark 2:14), however the gospel accounts do not specify them as brothers and they are not listed next to each other in the lists of the apostles. Some believe he is James the ‘lesser’ (meaning younger or smaller) mentioned in Matthew 27:56 & Mark 15:40 as having a mother, Mary who stood with Mary Magdalene and Salome at the cross, and brother, Joseph/Joses.

According to tradition he wrote the Epistle of James, preached in Palestine and Egypt and was crucified in Egypt. Another tradition says James son of Alphaeus was stoned to death in Jerusalem. Still another tradition says that he died as a martyr and his body was sawed in pieces.

T’oma / Thomas called Didymus

T’oma means twin in Hebrew and Aramaic, and Didymus is a Greek word which means also means twin (although a twin brother or sister is never mentioned in the Bible.) Thomas lived in Galilee. No details are given about Thomas in the first three Gospels other than the mention of his name. He’s only mentioned eight times in the entire New Testament, and four of those times are just lists of the twelve apostles. Thomas’ first mention in the Gospel of John is an exclamation of courage and loyalty: “Let us also go, that we may die with Him.” (John 11:16 NASB) as the disciples feared for the life of Yeshua and themselves if they were to go back to Bethany to raise Lazarus. In John 14:6 Thomas asked, “Lord, we don’t know where you are going. How can we know the way?” Then in John 20:19-28 Yeshua appears to the other disciples but Thomas refuses to believe their testimony unless he sees for himself, and is confronted with his own words when Yeshua then appears to them all. Thomas responded with a powerful exclamation of faith: “My Lord and my God!”

Tradition says Thomas was a missionary to Parthia, Persia, and India. He is honoured as having started the Christian church in India and for suffering martyrdom in Mylapore, a neighbourhood in the central part of the city of Chennai, in the north of the state of Tamil Nadu, India. Syrian Christian tradition specifies that this took place on July 3, 72 AD and The Acts of Thomas says he was martyred by being thrust through with a spear (or lance).

Taddai/Thaddaeus also called Y’hudah Ben-Ya‘akov/Judas son of James

He was one of the little-known Apostles. Matthew (10:3) and Mark (3:18) both call him Thaddeus (which means “courageous heart”)—but in the King James and New King James translations, they call him Labbaeus. Luke calls him the Hebrew name: יְהוּדָה – Y’hudah – which means ‘praised’ and is translated as Judah, Judas, or Jude. This was another very common name for Jews, so Luke is careful to avoid him being confused with the more notorious apostle who also bore this name: “Judas son of James, and Judas Iscariot, who became a traitor” (Luke 6:16). There is some contention among scholars as to whether the more correct translation is “Judas son of James” or “Judas brother of James”. John’s Gospel also refers to him as Judas and likewise distinguishes him from the other Judas chosen as an apostle: “Then Judas (not Judas Iscariot) said, ‘But, Lord, why do you intend to show yourself to us and not to the world‘” (John 14:22)?

Most early tradition says that Judas, son of James, took the gospel north to Edessa, a Syrian city near the Euphrates River in upper Mesopotamia a few years after Pentecost. There he healed the King of Edessa, Abgar, and many others, and many believed in the name of Yeshua. Eusebius, the historian, said the archives at Edessa contained the visit of Judas and the healing of Abgar (the records have now been destroyed). Tradition says Thaddeus preached in Assyria, Armenia and Persia and died a martyr, killed with arrows at Ararat in Persia. Another tradition is that he was clubbed to death for his faith around 65 AD in Beirut, Lebanon. He is revered by the Armenian Church as the “Apostle to the Armenians.” Those who interpret Luke 6:16 as “Judas brother of James” conclude that Jude the apostle wrote the Epistle of Jude as the author introduces himself as “Jude, a slave of Jesus Christ and brother of James. ” Jude 1:1 CEB

Shim‘on / Simon the Zealot

Simon the Zealot is one of nine people named Simon in the New Testament. Two of them are among Yeshua’s Twelve Apostles—Simon the Zealot and Simon Peter. The other Simons are:

Simon Iscariot, father of Judas Iscariot (John 6:71).
Simon is the name of one of Jesus’ brothers (Mark 6:3), who’s traditionally believed to have succeeded James as head of the church in Jerusalem.
A Pharisee named Simon invited Jesus over for dinner, where a sinful woman famously poured perfume on His feet (Luke 7:40).
Simon the Leper hosted Jesus for dinner in Bethany (Mark 14:3).
Simon from Cyrene was forced to help Jesus carry his cross (Mark 15:21).
Simon the Sorcerer attempted to buy the power of the Holy Spirit from Peter (Acts 8:9-24).
Simon the Tanner was hosting Simon Peter at his house when Peter had his vision of unclean food (Acts 9:43) in preparation for sharing the Gospel with the gentile Cornelius’ household.

We know very little about Simon the Zealot. He is only ever mentioned by name in the four lists of the apostles (Matthew 10:2-4, Mark 3:16-19, Luke 6:14-16, Acts 1:1-13). He’s never mentioned in the Gospel of John, as John never explicitly lists the twelve apostles. Nor is Simon the Zealot’s ministry described in Acts or any of the epistles. The moniker “the Zealot” comes from the Greek word zēlōtēs, which Luke used in both his gospel and Acts to distinguish this Simon from Simon Peter. Matthew and Mark give him the title kananaios, which most scholars believe comes from the Aramaic word qan’an, meaning “zealous one.” The failure in ancient manuscripts to distinguish formal nouns allows for differing interpretations regarding the use of the term ‘zealot.’ It could mean he formally belonged to a Jewish sect known as the Zealots, who were associated with violent uprisings and expected the coming Messiah to violently overthrow Rome. Or he may have simply been zealous for the Mosaic Law, or for Yeshua and his teachings.

There are numerous accounts of Simon the Zealot’s death, but the earliest records come centuries after his death. Like many of the apostles, it’s hard to conclude exactly which tradition (if any) is accurate:

In the fifth century, Moses of Chorene wrote that Simon the Zealot was martyred in the Kingdom of Iberia.
The Golden Legend says he was martyred in Persia in 65 AD.
Ethiopian Christians believe he was crucified in Samaria.
Another tradition says that after preaching on the west coast of Africa, Simon went to England where he ended up being crucified in 74 AD (or 61 AD).
In the sixteenth century, Justus Lipsius claimed Simon was sawed in half.
Eastern tradition claims he died of old age in Edessa.

Y’hudah from K’riot / Judas Iscariot

As we’ve seen, he had a Hebrew name: יְהוּדָה – Y’hudah– which means ‘praised’ and is translated as Judah, Judas, or Jude. There are three people named Judas in the gospels (and eight total in the New Testament). Two of them were disciples of Jesus, and one of them was one of Jesus’ half-brothers. Most scholars believe Iscariot means that Judas came from the town of Kerioth, which could make him the only apostle from Judea (the others were from Galilee). But there have been a number of other theories, including the possibility that it identifies him with the Sicarii—a group of Jewish rebels who were trained as assassins.

Here are the few details we know about Judas Iscariot from the gospels:

Yeshua knew what he was like even before He chose Judas Iscariot. Jesus answered them, “Did I Myself not choose you, the twelve, and yet one of you is a devil?” Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him. John 6:70-71
Judas didn’t care about the poor—and he was a thief. But Judas Iscariot, one of His disciples, who was intending to betray Him, said, “Why was this perfume not sold for three hundred denarii and given to poor people?”
Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. (John 12:6)
Judas was Yeshua‘s treasurer. John goes on to tell us, “as keeper of the money bag, he used to help himself to what was put into it” (John 12:6b) 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. (John 13:29)
Judas sort to betray Jesus. Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. Mark 14:10
At this point the Adversary went into Y’hudah from K’riot (Judas Iscariot), who was one of the Twelve. He approached the head cohanim (priest) and the Temple guard and discussed with them how he might turn Yeshua over to them. They were pleased and offered to pay him money. He agreed and began looking for a good opportunity to betray Yeshua without the people’s knowledge. Luke 22:3-6 CJB
Judas was looking for monetary gain. Then one of the twelve, named Judas Iscariot, went to the chief priests and said, “What are you willing to give me to betray Him to you?” And they weighed out thirty pieces of silver to him. From then on he began looking for a good opportunity to betray Jesus. (Matthew 26:14-16)
Judas came under the influence of Satan. “Then Satan entered Judas, called Iscariot, one of the Twelve” (Luke 22:3). After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” (John 13:27)
Most infamously, Judas betrayed Jesus with an act of friendship:

While he was still speaking, a crowd of people arrived, with the man called Y’hudah (one of the Twelve!) leading them. He came up to Yeshua to kiss him, but Yeshua said to him, “Y’hudah, are you betraying the Son of Man with a kiss?” Luke 22:47-48 CJB
Then he returned to the disciples and said to them, “Are you still sleeping and resting? Look, the hour has come, and the Son of Man is delivered into the hands of sinners. Rise! Let us go! Here comes my betrayer!’
While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. Now the betrayer had arranged a signal with them: ‘The one I kiss is the man; arrest him.’ Going at once to Jesus, Judas said, “Greetings, Rabbi!” and kissed him.
Jesus replied, ‘Do what you came for, friend.’
Then the men stepped forward, seized Jesus and arrested him.”
. Matthew 26:45-50

Judas’ betrayal was a fulfilment of scripture. While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. (John 17:12) “Son of perdition” essentially means he was eternally damned, doomed to hell, and trapped in unrepentant sin (and thus would never receive forgiveness). Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me. (Psalms 41:9) May his days be few, may another take his place of leadership. (Psalm 109:8) Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me.’ (Matthew 27:9-10)
Judas felt remorse, but not repentance producing godly sorrow. Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, saying, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to that yourself!” And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. (Matthew 27:3–5) Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. (2 Corinthians 7:10)
Judas Iscariot died around the same time as Yeshua. “With the payment he received for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.” Acts 1:18-19.
The Field of Blood. “The chief priests picked up the coins and said, ‘It is against the law to put this into the treasury, since it is blood money.’ So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day. ” (Matthew 27:6–8)

Matthias

Matthias is a diminutive form of the same Hebrew name as Matthew: Matityahu. They both mean “gift of God.” After the resurrection and ascension of Jesus, and while the 120 were praying in one accord in the upper room, seeking God’s leading and awaiting the gift of the Holy Spirit, Peter, compelled by the need to have the foundation of 12, urged them to replace Judas Iscariot:

During this period, when the group of believers numbered about 120, Kefa (Peter) stood up and addressed his fellow-believers: “Brothers, the Ruach HaKodesh (Holy Spirit) spoke in advance through David about Y’hudah (Judas), and these words of the Tanakh had to be fulfilled. He was guide for those who arrested Yeshua – he was one of us and had been assigned a part in our work.” … “Now,” said Kefa, “it is written in the book of Psalms, ‘Let his estate become desolate, let there be no one to live in it’; and ‘Let someone else take his place as a supervisor.’ Therefore, one of the men who have been with us continuously throughout the time the Lord Yeshua travelled around among us, from the time Yochanan (John) was immersing (baptising) people until the day Yeshua was taken up from us — one of these must become a witness with us to his resurrection.”
They nominated two men — Yosef Bar-Sabba (Joseph called Barsabbas), surnamed Justus, and Mattityahu (Matthias).
Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen to take over the work and the office of emissary (apostle) that Y’hudah (Judas) abandoned to go where he belongs.”
Then they drew lots to decide between the two, and the lot fell to Mattityahu. So he was added to the eleven emissaries (apostles).” Acts 1:15-17, 20-26 CJB

This version describes the role Matthias was to take hold of as “a supervisor“, NASB describes it as an “office“, NIV as “leadership” and KJV as “bishoprick”. The Greek word is ἐπισκοπή – episkopḗ– and it refers to oversight that gives personal care and attention, help that is appropriately fitting. This 12th apostle was needed as a witness with the 11 to Christ’s resurrection. Peter determined that it had to be someone who had been with them from the time Yochanan baptized Yeshua until the time He ascended to heaven, someone who was an eye-witness of Yeshua’s life since the beginning of His ministry. The 120 nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. Neither of these men are mentioned by name in any of the gospel accounts, they are part of the anonymous group of Yeshua’s talmidim who faithfully followed Him. They were probably both part of the 72 unnamed other talmidim whom Luke records as being sent out (apostello) by Yeshua:

After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road. When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’ … …
The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”
He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”
Luke 10:1-9, 17-20 NIV

The 120 prayed, and then cast lots, and Matthias became the new 12th apostle. The principle of casting lots goes back to the Old Testament – it was a process the Israelites used to discern God’s will, seek His wisdom, or learn the truth. Thus, Matthias was chosen by God just as surely as the other 11 apostles. Yeshua did not reveal His choice for the 12th apostle before His ascension, but it was the first thing that He revealed to His birthing church after His ascension, as they prepared to receive the Holy Spirit. Now they were in unity (Acts 1:14) and complete. They were ready for what God would do.

Like several of the 12 apostles, Matthias is not mentioned again in the scriptures, but according to historical sources Matthias lived until 80 A.D. and spread the gospel on the shores of the Caspian and Cappadocia, Aethiopia (modern-day Georgia). Nikephoros Kallistos Xanthopoulos was a fourteenth century historian who built on the work of his predecessors and had access to important texts that no longer exist. He claimed Matthias preached in Judea, then in Aethiopia (by the region of Colchis, now in modern-day Georgia) and was there stoned to death. A marker placed in the ruins of the Roman fortress at Gonio (Apsaros) in the modern Georgian region of Adjara claims that Matthias is buried at that site. While the tradition of the Greeks says that St. Matthias planted the faith about Cappadocia and on the coasts of the Caspian Sea, residing chiefly near the port Issus. The Synopsis of Dorotheus contains this tradition: “Matthias preached the Gospel to barbarians and meat-eaters in the interior of Ethiopia, where the sea harbor of Hyssus is, at the mouth of the river Phasis. He died at Sebastopolis, and was buried there, near the Temple of the Sun.” Alternatively, another tradition maintains that Matthias was stoned at Jerusalem by the local populace, and then beheaded (cf. Tillemont, Mémoires pour servir à l’histoire ecclesiastique des six premiers siècles, I, 406–7). According to Hippolytus of Rome, Matthias died of old age in Jerusalem.

Although little is known about several of the 12 apostles, one thing is certain – they were each chosen by Yeshua. This is the most important thing about each of them, this is what transformed their lives and set them as a foundation for transforming the nations / turning the world upside down.

REFERENCES

1. Guzik, David. Genesis 48 – Jacob Blesses Joseph’s Sons. Enduring Word. [Online] 2018. https://enduringword.com/bible-commentary/genesis-48/.
2. Calahan, John. Why is the tribe of Dan not among the 144,000 in Revelation 7:4-8? Never Thirsty. [Online] [Cited: 16th August 2020.] https://www.neverthirsty.org/bible-qa/qa-archives/question/why-is-tribe-dan-not-among-144000-in-revelation7-4-8/.
3. Armstrong, Stephen. Why is the Tribe of Dan Missing in Revelation 7? Verse By Verse Ministry International. [Online] [Cited: 16th August 2020.] https://www.versebyverseministry.org/bible-answers/why-is-the-tribe-of-dan-missing-in-revelation-7.
4. Gina. Joshua 16-18. Reading the Bible Chronologically in 365 days. [Online] 18th April 2013. https://hisstillsmallvoice.wordpress.com/tag/josephs-sons-ephraim-and-mannasseh-receive-a-double-portion-for-joseph/.
5. Hamilton, Jeffrey W. Joseph was the favorite of all of Jacob’s sons, so why did Judah get the blessing? Christian Library. [Online] [Cited: 16th August 2020.] http://www.christianlibrary.org/authors/Jeffrey_W_Hamilton/LVanswers/2011/02-05.html.
6. Editors. Why does God refer to Himself as the God of Abraham, Isaac, and Jacob? Got Questions – your questions Biblical answers. [Online] [Cited: 16th August 2020.] https://www.gotquestions.org/God-of-Abraham-Isaac-Jacob.html.
7. —. How old were Jesus’ disciples? Got Questions? Your questions, Biblical answers. [Online] [Cited: 18th Auguat 2020.] https://www.gotquestions.org/how-old-were-Jesus-disciples.html.
8. Cary, Otis & Frank. HOW OLD WERE CHRIST’S DISCIPLES? . The Biblical World. [Online] [Cited: 18th August 2020.] https://www.journals.uchicago.edu/doi/pdfplus/10.1086/475815.
9. Herbert, R. How Old Were the Disciples? Living with Faith. [Online] 28th November 2018. http://www.livingwithfaith.org/blog/how-old-were-the-disciples.
10. Kirkpatrick, David Paul. Jesus’ Bachelors – The Disciples Were Most Likely Under The Age of 18. Living In The Metaverse. [Online] 25th March 2013. https://www.davidpaulkirkpatrick.com/2013/03/25/jesus-bachelors-the-disciples-were-most-likely-under-the-age-of-18/.
11. Shurpin, Yehuda. Why Give Half-Shekels to Charity on Taanit Esther? Chabad. [Online] [Cited: 22nd August 2020.] https://www.chabad.org/holidays/purim/article_cdo/aid/3942732/jewish/Why-Give-Half-Shekels-to-Charity-on-Taanit-Esther.htm.
12. Spetter, Rabbi Moshe. In Remembrance of the Half-Shekel – 5766. Torah Mitzion. [Online] 11th March 2006. https://torahmitzion.org/learn/remembrance-half-shekel-5766/.
13. Hattin, Rav Michael. The Half-Shekel of Silver. The Israel Koschitzky Virtual Beit Midrash. [Online] [Cited: 22nd August 2020.] https://www.etzion.org.il/en/half-shekel-silver.

In the comments section below share your thoughts on what you have read and answer some of the following questions…

* What is the significance of Jesus choosing 12 apostles?
* What can we learn about God’s choice for leaders from the 12?
* Do your people have a connection to your land like the Jews have to their land? Please describe.
* Why do you think the scriptures tell us so little about the apostles Bartholomew, Thomas, Simon the Zealot, James son of Alpheus, Thaddaeus or Matthias?
* What doe sit mean to be an apostle, or ambassador, of Christ?
* What have you learnt from studying the 12 apostles?

Who Wrote Each of the Four Gospels 5 – The Witness of the Scriptures on Mark

THE WITNESS OF THE SCRIPTURES

**What do the Scriptures tell us about the Author of Mark’s Gospel?**

The universal and unanimous church tradition is that Mark authored this Gospel as a collection of Peter’s teachings as one of the twelve appointed witnesses to all that Jesus taught and did.

And the elder used to say this, Mark became Peter’s interpreter and wrote accurately all that he remembered, not, indeed, in order, of the things said and done by the Lord. For he had not heard the Lord, nor had followed him, but later on, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord’s oracles, so that Mark did nothing wrong in thus writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them. Papias of Hierapolis (60-130AD)

There is nothing in the scriptures which contradicts this tradition and some attributes of the Gospel which support it. This Gospel focuses on the events that Peter was part of and tends not to include other information, like the birth narrative, that Peter had not directly witnessed. It has the fast paced narration of someone with an engaging preaching style. It is not necessarily in chronological order but more like a collection of different narrations than one single story. It contains explanations of Jewish customs and uses some Latin terms, suggesting that the intended audience was not only the Jews that Peter’s ministry had focused on. This would fit with someone who had also ministered with Paul and so had in mind both Jewish and Gentile readers. (24) (25)

Does what we know of John Mark from the rest of scripture fit with him having a close relationship with Peter and having authored this Gospel to convey Peter’s testimony of Christ? We first learn of John Mark in Acts 12:12. His mother Mary owned a house in Jerusalem that had been frequented by Peter the apostle. Many gathered together in this house for prayer. When Peter had been miraculously released from prison by an angel he came first to this house to let the brethren praying there know of his release and instruct them: “Go, tell these things to James and to the brethren”, indicating a hand over of responsibility as he had to leave Jerusalem for a time. Clearly there had been a close relationship between John Mark’s family and the apostle Peter from the earliest days of the church and Mark probably got to hear Peter tell the same stories again and again as he recounted his journey with Jesus. Mark may have travelled with Peter to Antioch and then stayed there with his cousin Barnabas when Peter moved on to encourage the other scattered believers.

In Acts 13:5 Mark joins Barnabas and Saul as their assistant on their first missionary journey from Antioch, but left them in Perga to return to Jerusalem where his mother lived (Acts 13:13). That is a long way for a young man to travel by himself and it is likely that he was joining others from that city in their journey to Jerusalem. We know that Peter was back living in Jerusalem by Acts 15 – could Mark have left Barnabas and Paul to travel back there with Peter? In Acts 15:36-41 we note that Mark travelled with Barnabas and Paul back to Antioch after the Jerusalem Council, and Barnabas wants to take him with them as they do a return trip to see how the new believers in every city are doing, but Paul refuses to allow Mark to join them on this missionary journey because of his leaving them last time so they split up and Barnabas takes Mark to Cyprus to encourage the brethren there. Over the next few years that rift was healed and Paul came to greatly appreciate Mark and his ministry. By the time Paul writes Colossians (about 10 years later) he is referring to Mark as his fellow worker for the kingdom of God and a comfort to him (Col. 4:10-11), and instructs the believers at Colossae to welcome Mark if he goes to them. Then in 2 Timothy 4:11 Paul instructs Timothy: “Get Mark and bring him with you, because he is helpful to me in my ministry.” Peter records Mark being with him when he wrote 1 Peter 5:13, which was after Paul wrote Colossians, and refers to Mark as “my son”. Mark has a long and close association with Peter, from times in his mother’s house until the latter years of Peter’s life. He was also closely associated with Paul and his mission to the gentiles. Everything that we know about Mark fits with the church tradition of him having written the Gospel bearing his name, and having done so from Peter’s perspective as one who walked with Jesus and witnessed what He said and did. (25) (26)

Reference List

24. —. The Gospel of Mark. Blue Letter Bible. [Online] [Cited: 5th Sept 2019.] https://www.blueletterbible.org/study/intros/mark.cfm.
25. ZA Blog. Who Wrote the Gospels and How Do We Know for Sure? Zondervan Academic. [Online] 20 Sept 2017. [Cited: 5th Sept 2019.] https://zondervanacademic.com/blog/who-wrote-gospels.
26. International Bible Society. Introduction to NIV Study Bible 1 Peter. Biblica. [Online] [Cited: 5th Sept 2019.] https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-1-peter/.

Please read Matthew 26:57-27:14, Mark 14:53-15:1,Luke 22:55-23:12 & John 18:13-38

Reference List

In the comments section below share your thoughts on what you have read and answer some of the following questions…

Please read Matthew 26:20 – 30, Mark 14:17 -26,Luke 22:14-34 & John 13:2- 14:19

Reference List

In the comments section below share your thoughts on what you have read and answer some of the following questions…

Please read Mark 3:13-19 & Luke 6:12-16

Jesus Appointed 12 Apostles

How Old Were The 12 Apostles?

Who Were the 12 Apostles?

Shim‘on whom Yeshua called Kefa / Simon Peter & Andrew

Ya‘akov Ben-Zavdai / James & Yochanan / John – sons of Zebedee

Phillip

Natan’el / Nathanael, also called Bar-Talmai / Bartholomew

Mattityahu / Matthew, also called Levi Ben-Halfai / Levi son of Alphaeus

Ya‘akov Bar-Halfai / James son of Alpheus

T’oma / Thomas called Didymus

Taddai/Thaddaeus also called Y’hudah Ben-Ya‘akov/Judas son of James

Shim‘on / Simon the Zealot

Y’hudah from K’riot / Judas Iscariot

Matthias

In the comments section below share your thoughts on what you have read and answer some of the following questions…

THE WITNESS OF THE SCRIPTURESWhat do the Scriptures tell us about the Author of Mark’s Gospel?

Please read Matthew 26:57-27:14, Mark 14:53-15:1,
Luke 22:55-23:12 & John 18:13-38

Please read Matthew 26:20 – 30, Mark 14:17 -26,
Luke 22:14-34 & John 13:2- 14:19

THE WITNESS OF THE SCRIPTURES

**What do the Scriptures tell us about the Author of Mark’s Gospel?**