Matthew 26
26
The Plot Against Jesus
1 When#tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated. Jesus had finished saying all these things, he told his disciples, 2 “You know that after two days the Passover is coming, and the Son of Man will be handed over#tn Or “will be delivered up.” to be crucified.”#sn See the note on crucified in 20:19. 3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 4 They#tn Here καί (kai) has not been translated. planned to arrest Jesus by stealth and kill him. 5 But they said, “Not during the feast, so that there won’t be a riot among the people.”#sn The suggestion here is that Jesus was too popular to openly arrest him.
Jesus’ Anointing
6 Now while Jesus was in Bethany at the house of Simon the leper, 7 a woman came to him with an alabaster jar#sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used. of expensive perfumed oil,#tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. and she poured it on his head as he was at the table.#tn Grk “as he was reclining at table.”sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. 8 When#tn Here δέ (de) has not been translated. the disciples saw this, they became indignant and said, “Why this waste? 9 It#tn Here γάρ (gar) has not been translated. could have been sold at a high price and the money#tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil). given to the poor!” 10 When#tn Here δέ (de) has not been translated. Jesus learned of this, he said to them, “Why are you bothering this woman? She#tn Grk “For she.” Here γάρ (gar) has not been translated. has done a good service for me. 11 For you will always have the poor with you, but you will not always have me!#tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation. 12 When#tn Grk “For when.” Here γάρ (gar) has not been translated. she poured this oil on my body, she did it to prepare me for burial. 13 I tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
The Plan to Betray Jesus
14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 15 and said, “What will you give me to betray him into your hands?”#tn Grk “What will you give to me, and I will betray him to you?” So they set out thirty silver coins for him. 16 From that time#tn Here καί (kai) has not been translated. on, Judas#tn Grk “he”; the referent (Judas) has been specified in the translation for clarity. began looking for an opportunity to betray him.
The Passover
17 Now on the first day of the feast of#tn The words “the feast of” are not in the Greek text, but have been supplied for clarity. Unleavened Bread the disciples came to Jesus and said,#tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English. “Where do you want us to prepare for you to eat the Passover?”#sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24. 18 He#tn Here δέ (de) has not been translated. said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 19 So#tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. the disciples did as Jesus had instructed them, and they prepared the Passover. 20 When#tn Here δέ (de) has not been translated. it was evening, he took his place at the table#tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. with the twelve.#tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred. 21 And while they were eating he said, “I tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” one of you will betray me.”#tn Or “will hand me over.” 22 They#tn Here καί (kai) has not been translated. became greatly distressed#tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English. and each one began to say to him, “Surely not I, Lord?” 23 He#tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. answered, “The one who has dipped his hand into the bowl with me#sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal. will betray me. 24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 25 Then#tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative. Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus#tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. replied, “You have said it yourself.”
The Lord’s Supper
26 While#tn Here δέ (de) has not been translated. they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 28 for this is my blood, the blood#tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.” of the covenant,#tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era. that is poured out for many for the forgiveness of sins. 29 I#tn Here δέ (de) has not been translated. tell you, from now on I will not drink of this fruit#tn Grk “produce” (“the produce of the vine” is a figurative expression for wine). of the vine until that day when I drink it new with you in my Father’s kingdom.” 30 After#tn Here καί (kai) has not been translated. singing a hymn,#sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup. they went out to the Mount of Olives.
The Prediction of Peter’s Denial
31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’#sn A quotation from Zech 13:7.
32 But after I am raised, I will go ahead of you into Galilee.” 33 Peter#tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. said to him, “If they all fall away because of you, I will never fall away!” 34 Jesus said to him, “I tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” on this night, before the rooster crows, you will deny me three times.” 35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
Gethsemane
36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 39 Going a little farther, he threw himself down with his face to the ground and prayed,#tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated. “My Father, if possible,#tn Grk “if it is possible.” let this cup#sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure. pass from me! Yet not what I will, but what you will.” 40 Then he came to the disciples and found them sleeping. He#tn Here καί (kai) has not been translated. said to Peter, “So, couldn’t you stay awake with me for one hour? 41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 42 He went away a second time and prayed,#tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated. “My Father, if this cup#tn Grk “this”; the referent (the cup) has been specified in the translation for clarity. cannot be taken away unless I drink it, your will must be done.” 43 He came again and found them sleeping; they could not keep their eyes open.#tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69). 44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 46 Get up, let us go. Look! My betrayer#tn Grk “the one who betrays me.” is approaching!”
Betrayal and Arrest
47 While he was still speaking, Judas,#tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 48 (Now the betrayer#tn Grk “the one who betrays him.” had given them a sign, saying, “The one I kiss is the man.#tn Grk “The one I kiss is he.” Arrest him!”)#sn This remark is parenthetical within the narrative and has thus been placed in parentheses. 49 Immediately#tn Here καί (kai) has not been translated. he went up to Jesus and said, “Greetings, Rabbi,” and kissed him.#sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him. 50 Jesus#tn Here δέ (de) has not been translated. said to him, “Friend, do what you are here to do.” Then they came and took hold#tn Grk “and put their hands on Jesus.” of Jesus and arrested him. 51 But#tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). one of those with Jesus grabbed#tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used. his sword, drew it out, and struck the high priest’s slave,#tn See the note on the word “slave” in 8:9. cutting off his ear. 52 Then Jesus said to him, “Put your sword back in its place!#tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52. For all who take hold of the sword will die by the sword. 53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions#sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000. of angels right now? 54 How then would the scriptures that say it must happen this way be fulfilled?” 55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw?#tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30). Day after day I sat teaching in the temple courts, yet#tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here. you did not arrest me. 56 But this has happened so that#tn Grk “But so that”; the verb “has happened” is implied. the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
Condemned by the Sanhedrin
57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house#tn Grk “where.” the experts in the law#tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4. and the elders had gathered. 58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After#tn Here καί (kai) has not been translated. going in, he sat with the guards#sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus. to see the outcome. 59 The#tn Grk “Now the.” Here δέ (de) has not been translated. chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally#tn Here δέ (de) has not been translated. two came forward 61 and declared, “This man#tn Grk “This one.” said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 62 So#tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony. the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 63 But Jesus was silent. The#tn Here καί (kai) has not been translated. high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ,#tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16. the Son of God.” 64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand#sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true. of the Power#sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. and coming on the clouds of heaven.”#sn An allusion to Dan 7:13 (see also Matt 24:30). 65 Then the high priest tore his clothes and declared,#tn Grk “the high priest tore his clothes, saying.” “He has blasphemed! Why do we still need witnesses? Now#tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). you have heard the blasphemy! 66 What is your verdict?”#tn Grk “What do you think?” They#tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. answered, “He is guilty and deserves#tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.” death.” 67 Then they spat in his face and struck him with their fists. And some slapped him, 68 saying, “Prophesy for us, you Christ!#tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16. Who hit you?”#tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
Peter’s Denials
69 Now Peter was sitting outside in the courtyard. A#tn Here καί (kai) has not been translated. slave girl#tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman. came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it in front of them all:#tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated. “I don’t know what you’re talking about!” 71 When#tn Here δέ (de) has not been translated. he went out to the gateway, another slave girl#tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh). saw him and said to the people there, “This man was with Jesus the Nazarene.” 72 He denied it again with an oath, “I do not know the man!” 73 After#tn Here δέ (de) has not been translated. a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent#tn Grk “your speech.” gives you away!” 74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed.#tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì37vid,45 Ë1] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway. 75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.#sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
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Matthew 26
26
The Conspiracy Against Jesus. 1#26:1–28:20] The five books with alternating narrative and discourse (Mt 3:1–25:46) that give this gospel its distinctive structure lead up to the climactic events that are the center of Christian belief and the origin of the Christian church, the passion and resurrection of Jesus. In his passion narrative (Mt 26 and 27) Matthew follows his Marcan source closely but with omissions (e.g., Mk 14:51–52) and additions (e.g., Mt 27:3–10, 19). Some of the additions indicate that he utilized traditions that he had received from elsewhere; others are due to his own theological insight (e.g., Mt 26:28 “…for the forgiveness of sins”; Mt 27:52). In his editing Matthew also altered Mark in some minor details. But there is no need to suppose that he knew any passion narrative other than Mark’s. When Jesus finished all these words,#When Jesus finished all these words: see note on Mt 7:28–29. “You know…crucified”: Matthew turns Mark’s statement of the time (Mk 14:1) into Jesus’ final prediction of his passion. Passover: see note on Mk 14:1. he said to his disciples, 2#Mk 14:1–2; Lk 22:1–2. “You know that in two days’ time it will be Passover, and the Son of Man will be handed over to be crucified.” 3#Caiaphas was high priest from A.D. 18 to 36. Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas, 4#Jn 11:47–53. and they consulted together to arrest Jesus by treachery and put him to death. 5But they said, “Not during the festival,#Not during the festival: the plan to delay Jesus’ arrest and execution until after the festival was not carried out, for according to the synoptics he was arrested on the night of Nisan 14 and put to death the following day. No reason is given why the plan was changed. that there may not be a riot among the people.”
The Anointing at Bethany.#See notes on Mk 14:3–9 and Jn 12:1–8. 6#Mk 14:3–9; Jn 12:1–8. Now when Jesus was in Bethany in the house of Simon the leper, 7a woman came up to him with an alabaster jar of costly perfumed oil, and poured it on his head while he was reclining at table. 8When the disciples saw this, they were indignant and said, “Why this waste? 9It could have been sold for much, and the money given to the poor.” 10Since Jesus knew this, he said to them, “Why do you make trouble for the woman? She has done a good thing for me. 11#Dt 15:11. The poor you will always have with you; but you will not always have me. 12#To prepare me for burial: cf. Mk 14:8. In accordance with the interpretation of this act as Jesus’ burial anointing, Matthew, more consistent than Mark, changes the purpose of the visit of the women to Jesus’ tomb; they do not go to anoint him (Mk 16:1) but “to see the tomb” (Mt 28:1). In pouring this perfumed oil upon my body, she did it to prepare me for burial. 13Amen, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will be spoken of, in memory of her.”
The Betrayal by Judas. 14#Mk 14:10–11; Lk 22:3–6. Then one of the Twelve, who was called Judas Iscariot,#Iscariot: see note on Lk 6:16. went to the chief priests 15#The motive of avarice is introduced by Judas’s question about the price for betrayal, which is absent in the Marcan source (Mk 14:10–11). Hand him over: the same Greek verb is used to express the saving purpose of God by which Jesus is handed over to death (cf. Mt 17:22; 20:18; 26:2) and the human malice that hands him over. Thirty pieces of silver: the price of the betrayal is found only in Matthew. It is derived from Zec 11:12 where it is the wages paid to the rejected shepherd, a cheap price (Zec 11:13). That amount is also the compensation paid to one whose slave has been gored by an ox (Ex 21:32). #Zec 11:12. and said, “What are you willing to give me if I hand him over to you?” They paid him thirty pieces of silver, 16and from that time on he looked for an opportunity to hand him over.
Preparations for the Passover. 17#Mk 14:12–21; Lk 22:7–23. On the first day of the Feast of Unleavened Bread,#The first day of the Feast of Unleavened Bread: see note on Mk 14:1. Matthew omits Mark’s “when they sacrificed the Passover lamb.” the disciples approached Jesus and said, “Where do you want us to prepare for you to eat the Passover?”#Ex 12:14–20. 18#By omitting much of Mk 14:13–15, adding My appointed time draws near, and turning the question into a statement, in your house I shall celebrate the Passover, Matthew has given this passage a solemnity and majesty greater than that of his source. He said, “Go into the city to a certain man and tell him, ‘The teacher says, “My appointed time draws near; in your house I shall celebrate the Passover with my disciples.”’” 19The disciples then did as Jesus had ordered, and prepared the Passover.
The Betrayer. 20When it was evening, he reclined at table with the Twelve. 21And while they were eating, he said, “Amen, I say to you, one of you will betray me.”#Given Matthew’s interest in the fulfillment of the Old Testament, it is curious that he omits the Marcan designation of Jesus’ betrayer as “one who is eating with me” (Mk 14:18), since that is probably an allusion to Ps 41:10. However, the shocking fact that the betrayer is one who shares table fellowship with Jesus is emphasized in Mt 26:23. 22Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?” 23He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me. 24#It would be better…born: the enormity of the deed is such that it would be better not to exist than to do it. #Is 53:8–10. The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.” 25#Peculiar to Matthew. You have said so: cf. Mt 26:64; 27:11. This is a half-affirmative. Emphasis is laid on the pronoun and the answer implies that the statement would not have been made if the question had not been asked. Then Judas, his betrayer, said in reply, “Surely it is not I, Rabbi?” He answered, “You have said so.”
The Lord’s Supper. 26#See note on Mk 14:22–24. The Marcan-Matthean is one of the two major New Testament traditions of the words of Jesus when instituting the Eucharist. The other (and earlier) is the Pauline-Lucan (1 Cor 11:23–25; Lk 22:19–20). Each shows the influence of Christian liturgical usage, but the Marcan-Matthean is more developed in that regard than the Pauline-Lucan. The words over the bread and cup succeed each other without the intervening meal mentioned in 1 Cor 11:25; Lk 22:20; and there is parallelism between the consecratory words (this is my body…this is my blood). Matthew follows Mark closely but with some changes. #Mk 14:22–26; Lk 22:14–23; 1 Cor 11:23–25. While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this is my body.”#See note on Mt 14:19. Said the blessing: a prayer blessing God. Take and eat: literally, Take, eat. Eat is an addition to Mark’s “take it” (literally, “take”; Mk 14:22). This is my body: the bread is identified with Jesus himself. #1 Cor 10:16. 27Then he took a cup, gave thanks,#Gave thanks: see note on Mt 15:36. Gave it to them…all of you: cf. Mk 14:23–24. In the Marcan sequence the disciples drink and then Jesus says the interpretative words. Matthew has changed this into a command to drink followed by those words. My blood: see Lv 17:11 for the concept that the blood is “the seat of life” and that when placed on the altar it “makes atonement.” Which will be shed: the present participle, “being shed” or “going to be shed,” is future in relation to the Last Supper. On behalf of: Greek peri; see note on Mk 14:24. Many: see note on Mt 20:28. For the forgiveness of sins: a Matthean addition. The same phrase occurs in Mk 1:4 in connection with John’s baptism but Matthew avoids it there (Mt 3:11). He places it here probably because he wishes to emphasize that it is the sacrificial death of Jesus that brings forgiveness of sins. and gave it to them, saying, “Drink from it, all of you, 28#Ex 24:8; Is 53:12. for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins. 29#Although his death will interrupt the table fellowship he has had with the disciples, Jesus confidently predicts his vindication by God and a new table fellowship with them at the banquet of the kingdom. I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father.” 30#See note on Mk 14:26. Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold. 31#Mk 14:7–31. Then Jesus said to them, “This night all of you will have your faith in me shaken,#Will have…shaken: literally, “will be scandalized in me”; see note on Mt 24:9–12. I will strike…dispersed: cf. Zec 13:7. for it is written:#Zec 13:7; Jn 16:32.
‘I will strike the shepherd,
and the sheep of the flock will be dispersed’;
32but after I have been raised up, I shall go before you to Galilee.” 33Peter said to him in reply, “Though all may have their faith in you shaken, mine will never be.” 34#Before the cock crows: see note on Mt 14:25. The third watch of the night was called “cockcrow.” Deny me: see note on Mt 16:24. #Lk 22:33–34; Jn 13:37–38. Jesus said to him, “Amen, I say to you, this very night before the cock crows, you will deny me three times.”#26:69–75. 35Peter said to him, “Even though I should have to die with you, I will not deny you.” And all the disciples spoke likewise.
The Agony in the Garden. 36#Cf. Mk 14:32–52. The account of Jesus in Gethsemane is divided between that of his agony (Mt 26:36–46) and that of his betrayal and arrest (Mt 26:47–56). Jesus’ sorrow and distress (Mt 26:37) in face of death is unrelieved by the presence of his three disciples who, though urged to watch with him (Mt 26:38, 41), fall asleep (Mt 26:40, 43). He prays that if…possible his death may be avoided (Mt 26:39) but that his Father’s will be done (Mt 26:39, 42, 44). Knowing then that his death must take place, he announces to his companions that the hour for his being handed over has come (Mt 26:45). Judas arrives with an armed band provided by the Sanhedrin and greets Jesus with a kiss, the prearranged sign for his identification (Mt 26:47–49). After his arrest, he rebukes a disciple who has attacked the high priest’s servant with a sword (Mt 26:51–54), and chides those who have come out to seize him with swords and clubs as if he were a robber (Mt 26:55–56). In both rebukes Jesus declares that the treatment he is now receiving is the fulfillment of the scriptures (Mt 26:55, 56). The subsequent flight of all the disciples is itself the fulfillment of his own prediction (cf. 31). In this episode, Matthew follows Mark with a few alterations. #Mk 14:32–42; Lk 22:39–46. Then Jesus came with them to a place called Gethsemane,#Gethsemane: the Hebrew name means “oil press” and designates an olive orchard on the western slope of the Mount of Olives; see note on Mt 21:1. The name appears only in Matthew and Mark. The place is called a “garden” in Jn 18:1. and he said to his disciples, “Sit here while I go over there and pray.”#Jn 18:1. 37#Heb 5:7. He took along Peter and the two sons of Zebedee,#Peter and the two sons of Zebedee: cf. Mt 17:1. and began to feel sorrow and distress. 38#Ps 42:6, 12; Jon 4:9. Then he said to them, “My soul is sorrowful even to death.#Cf. Ps 42:6, 12. In the Septuagint (Ps 41:5, 12) the same Greek word for sorrowful is used as here. To death: i.e., “enough to die”; cf. Jon 4:9. Remain here and keep watch with me.” 39#Jn 4:34; 6:38; Phil 2:8. He advanced a little and fell prostrate in prayer, saying, “My Father,#My Father: see note on Mk 14:36. Matthew omits the Aramaic ’abbā’ and adds the qualifier my. This cup: see note on Mk 10:38–40. if it is possible, let this cup pass from me; yet, not as I will, but as you will.” 40When he returned to his disciples he found them asleep. He said to Peter, “So you could not keep watch with me for one hour? 41Watch and pray that you may not undergo the test.#Undergo the test: see note on Mt 6:13. In that verse “the final test” translates the same Greek word as is here translated the test, and these are the only instances of the use of that word in Matthew. It is possible that the passion of Jesus is seen here as an anticipation of the great tribulation that will precede the parousia (see notes on Mt 24:8; 24:21) to which Mt 6:13 refers, and that just as Jesus prays to be delivered from death (Mt 26:39), so he exhorts the disciples to pray that they will not have to undergo the great test that his passion would be for them. Some scholars, however, understand not undergo (literally, “not enter”) the test as meaning not that the disciples may be spared the test but that they may not yield to the temptation of falling away from Jesus because of his passion even though they will have to endure it. The spirit is willing, but the flesh is weak.” 42#Your will be done: cf. Mt 6:10. #6:10; Heb 10:9. Withdrawing a second time, he prayed again, “My Father, if it is not possible that this cup pass without my drinking it, your will be done!” 43Then he returned once more and found them asleep, for they could not keep their eyes open. 44He left them and withdrew again and prayed a third time, saying the same thing again. 45#Jn 12:23; 13:1; 17:1. Then he returned to his disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners. 46Get up, let us go. Look, my betrayer is at hand.”
The Betrayal and Arrest of Jesus. 47#Mk 14:43–50; Lk 22:47–53; Jn 18:3–11. While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people. 48His betrayer had arranged a sign with them, saying, “The man I shall kiss is the one; arrest him.” 49Immediately he went over to Jesus and said, “Hail, Rabbi!”#Rabbi: see note on Mt 23:6–7. Jesus is so addressed twice in Matthew (Mt 26:25), both times by Judas. For the significance of the closely related address “teacher” in Matthew, see note on Mt 8:19. and he kissed him. 50Jesus answered him, “Friend, do what you have come for.” Then stepping forward they laid hands on Jesus and arrested him. 51And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest’s servant, cutting off his ear. 52Then Jesus said to him, “Put your sword back into its sheath, for all who take the sword will perish by the sword. 53Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels? 54But then how would the scriptures be fulfilled which say that it must come to pass in this way?” 55#Day after day…arrest me: cf. Mk 14:49. This suggests that Jesus had taught for a relatively long period in Jerusalem, whereas Mt 21:1–11 puts his coming to the city for the first time only a few days before. At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me. 56#26:31. But all this has come to pass that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled.
Jesus Before the Sanhedrin.#Following Mk 14:53–65 Matthew presents the nighttime appearance of Jesus before the Sanhedrin as a real trial. After many false witnesses bring charges against him that do not suffice for the death sentence (Mt 26:60), two came forward who charge him with claiming to be able to destroy the temple…and within three days to rebuild it (Mt 26:60–61). Jesus makes no answer even when challenged to do so by the high priest, who then orders him to declare under oath…whether he is the Messiah, the Son of God (Mt 26:62–63). Matthew changes Mark’s clear affirmative response (Mk 14:62) to the same one as that given to Judas (Mt 26:25), but follows Mark almost verbatim in Jesus’ predicting that his judges will see him (the Son of Man) seated at the right hand of God and coming on the clouds of heaven (Mt 26:64). The high priest then charges him with blasphemy (Mt 26:65), a charge with which the other members of the Sanhedrin agree by declaring that he deserves to die (Mt 26:66). They then attack him (Mt 26:67) and mockingly demand that he prophesy (Mt 26:68). This account contains elements that are contrary to the judicial procedures prescribed in the Mishnah, the Jewish code of law that dates in written form from ca. A.D. 200, e.g., trial on a feast day, a night session of the court, pronouncement of a verdict of condemnation at the same session at which testimony was received. Consequently, some scholars regard the account entirely as a creation of the early Christians without historical value. However, it is disputable whether the norms found in the Mishnah were in force at the time of Jesus. More to the point is the question whether the Matthean-Marcan night trial derives from a combination of two separate incidents, a nighttime preliminary investigation (cf. Jn 18:13, 19–24) and a formal trial on the following morning (cf. Lk 22:66–71). 57#Mk 14:53–65; Lk 22:54–55, 63–71; Jn 18:12–14, 19–24. Those who had arrested Jesus led him away to Caiaphas#Caiaphas: see note on Mt 26:3. the high priest, where the scribes and the elders were assembled. 58Peter was following him at a distance as far as the high priest’s courtyard, and going inside he sat down with the servants to see the outcome. 59The chief priests and the entire Sanhedrin#Sanhedrin: see note on Lk 22:66. kept trying to obtain false testimony against Jesus in order to put him to death, 60#Dt 19:15; Jn 2:19; Acts 6:14. but they found none, though many false witnesses came forward. Finally two#Two: cf. Dt 19:15. I can destroy…rebuild it: there are significant differences from the Marcan parallel (Mk 14:58). Matthew omits “made with hands” and “not made with hands” and changes Mark’s “will destroy” and “will build another” to can destroy and (can) rebuild. The charge is probably based on Jesus’ prediction of the temple’s destruction; see notes on Mt 23:37–39; 24:2; and Jn 2:19. A similar prediction by Jeremiah was considered as deserving death; cf. Jer 7:1–15; 26:1–8. came forward 61who stated, “This man said, ‘I can destroy the temple of God and within three days rebuild it.’” 62The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?” 63#Is 53:7. But Jesus was silent.#Silent: possibly an allusion to Is 53:7. I order you…living God: peculiar to Matthew; cf. Mk 14:61. Then the high priest said to him, “I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.” 64#Ps 110:1; Dn 7:13. Jesus said to him in reply, “You have said so.#You have said so: see note on Mt 26:25. From now on…heaven: the Son of Man who is to be crucified (cf. Mt 20:19) will be seen in glorious majesty (cf. Ps 110:1) and coming on the clouds of heaven (cf. Dn 7:13). The Power: see note on Mk 14:61–62. But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
65Then the high priest tore his robes and said, “He has blasphemed!#Blasphemed: the punishment for blasphemy was death by stoning (see Lv 24:10–16). According to the Mishnah, to be guilty of blasphemy one had to pronounce “the Name itself,” i.e., Yahweh; cf. Sanhedrin 7:4, 5. Those who judge the gospel accounts of Jesus’ trial by the later Mishnah standards point out that Jesus uses the surrogate “the Power,” and hence no Jewish court would have regarded him as guilty of blasphemy; others hold that the Mishnah’s narrow understanding of blasphemy was a later development. What further need have we of witnesses? You have now heard the blasphemy; 66what is your opinion?” They said in reply, “He deserves to die!” 67#The physical abuse, apparently done to Jesus by the members of the Sanhedrin themselves, recalls the sufferings of the Isaian Servant of the Lord; cf. Is 50:6. The mocking challenge to prophesy is probably motivated by Jesus’ prediction of his future glory (Mt 26:64). #Wis 2:19; Is 50:6. Then they spat in his face and struck him, while some slapped him, 68saying, “Prophesy for us, Messiah: who is it that struck you?”
Peter’s Denial of Jesus. 69#Mk 14:66–72; Lk 22:56–62; Jn 18:17–18, 25–27. Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, “You too were with Jesus the Galilean.” 70#Denied it in front of everyone: see Mt 10:33. Peter’s repentance (Mt 26:75) saves him from the fearful destiny of which Jesus speaks there. But he denied it in front of everyone, saying, “I do not know what you are talking about!” 71As he went out to the gate, another girl saw him and said to those who were there, “This man was with Jesus the Nazorean.” 72Again he denied it with an oath, “I do not know the man!” 73#Your speech…away: Matthew explicates Mark’s “you too are a Galilean” (Mk 14:70). A little later the bystanders came over and said to Peter, “Surely you too are one of them; even your speech gives you away.” 74At that he began to curse and to swear, “I do not know the man.” And immediately a cock crowed. 75#26:34. Then Peter remembered the word that Jesus had spoken: “Before the cock crows you will deny me three times.” He went out and began to weep bitterly.
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Confraternity of Christian Doctrine, Inc