Matthew 26
26
Jesus Prophesies His Crucifixion
1After Jesus had completed his teachings, he said to his disciples, 2“You know that the Feast of the Passover begins in two more days. That’s when the Son of Man will be betrayed and handed over to be crucified.”
3Meanwhile, the prominent priests and religious leaders of the nation were gathered in the palace of Caiaphas # 26:3 Caiaphas was a Sadducee with political connections to Pilate’s government. He was the son-in-law of Annas, who had been deposed from his office by the Roman procurator Valerious, but he was still viewed by the people as the high priest. In effect, Israel had two high priests at the same time, Annas and Caiaphas, thus violating Jewish law. the high priest. 4That’s when they made their decision to secretly # 26:4 Or “deceitfully” (Aramaic “with false testimony”). have Jesus captured and killed. 5But they all agreed, “We can’t do this during the Passover celebrations or we could have a riot on our hands.”
A Woman Anoints Jesus
6-7Then Jesus went to Bethany, to the home of Simon, # 26:6–7 Or “the house of Simon the leper.” It is implied that he had been healed by Jesus, for a leper. Some scholars equate him with Simon the Pharisee due to similarities with Luke’s account in Luke 7:36–49. a man Jesus had healed of leprosy. A woman came into the house, holding an alabaster flask # 26:6–7 Jars such as this usually had a long neck that would be broken off and the oil poured out. The woman is identified as Mary, the sister of Lazarus and Martha. See Song. 1:12; Mark 14:3; Luke 7:37; John 12:1–5. filled with expensive, fragrant oil. # 26:6–7 This was spikenard (or nard), a spice taken from a plant that grows in northern India near the Himalayas. This costly perfume would have been carried over land to the Middle East. Many believe this jar of spikenard would have cost the average worker a year’s wages. It was a common practice among the Jews to prepare a body for burial with fragrant ointment. She came right to Jesus, and in a lavish gesture of devotion, she poured out the costly oil, and it cascaded over his head as he was at the table. 8When the disciples saw this, they were offended. “What a total waste!” they grumbled. 9“We could have sold it for a great deal of money and given it to the poor.”
10Jesus knew their thoughts and said to them, “Why are you critical of this woman? She has done a beautiful act of kindness. 11You will always have someone poor whom you can help, but you will not always have me. 12When she poured the fragrant oil over me, she was preparing my body for burial. # 26:12 It is entirely possible that when the Roman soldiers pierced Jesus’ beautiful feet and put the crown of thorns on his lovely head, they could have smelled this fragrant oil. 13I promise you that when this wonderful gospel spreads all over the world, the story of her lavish devotion to me will also be mentioned in memory of her.” # 26:13 Jesus’ prophecy is that this woman’s act of devotion, mentioned in three of the four gospels, would be preached as part of the gospel message of new life.
Judas Agrees to Betray Jesus
14One of the twelve apostles, Judas the locksmith, # 26:14 Or “Judah Iscariot.” Iscariot is not his last name or the name of a town. It means “locksmith.” Iscariot comes from an Aramaic word for “brass lock.” The one who held the key to the finances of the twelve disciples brazenly wanted to lock up Jesus. went to the leading priests 15and said, “How much are you willing to pay me to betray Jesus into your hands?” They agreed to pay him thirty silver coins. # 26:15 See Zech. 11:12–13. Assuming the thirty pieces of silver were tetradrachms, it would represent about four months’ wages of a skilled worker. If the coins were the Roman denarius, it would be about five weeks’ wages. If they were Jewish shekels, it would have been a very modest sum. How could anyone put a monetary value on the life of the glorious Son of God? 16Immediately Judas began to scheme and look for an opportunity to betray him.
Jesus Celebrates Passover with His Disciples
17On the first day of Passover, # 26:17 Or “the first day of Unleavened Bread.” The Aramaic reads “on the day before the Passover festival.” This was the first day of an eight-day celebration to commemorate the deliverance of the Hebrew slaves out of Egypt. The Jews would eat a roasted lamb after sunset in a family group of at least ten people. The meal would include bitter herbs (in remembrance of their bitter years of slavery), unleavened bread, and four cups of wine mixed with water. See Num. 9:2–5. the day when all bread made with yeast was removed from every Jewish home, the disciples came to Jesus and asked, “Where should we prepare the Passover meal # 26:17 That is, “the Passover seder.” for you?”
18He answered them, “My heart longs with great desire to eat this Passover meal with you. # 26:18 As translated from the Hebrew Matthew and other external evidence. The Greek text does not include this sentence; however, it seems to be essentially the same as found in Luke 22:15, which may support the theory that part of Luke’s eyewitness accounts may have included Matthew. Go into Jerusalem and you will encounter a man. # 26:18 The Greek is actually “Mr. So-and-So.” This was someone who would know who the teacher was and understand what it meant when Jesus said, “My time is near.” The Hebrew Matthew adds this line: “He will volunteer for the task.” Tell him that the teacher says, ‘My appointed time # 26:18 An obvious ellipsis that could mean “My time of fulfilling my destiny” is near. is near. I am coming to your home to eat the Passover meal with my disciples.’ ”
19The disciples did as Jesus had instructed them, and they prepared the Passover meal. 20When evening came he took his place at the table and dined with the Twelve. 21While they were eating, Jesus spoke up and said, “One of you is about to betray me.”
22Feeling deeply hurt by these words, one after another asked him, “You don’t mean me, do you?”
23He answered, “It is one who has shared meals with me as an intimate friend. # 26:23 Or “he who has dipped his hand with me in the dish.” This is a figure of speech of one who was an intimate friend of Jesus. To break bread together was a sign of friendship throughout the Middle East. 24All that was prophesied of me will take place, but how terrible it will be for the one who betrays the Son of Man. It would be far better for him if he had never been born!”
25Then finally, Judas the traitor spoke up and asked him, “Teacher, # 26:25 Notice that the other eleven disciples called Jesus “Lord.” Judas called him “teacher.” perhaps it is I?”
Jesus answered, “You said it.”
The Lord’s Supper
26As they ate, Jesus took the bread and blessed it and broke it and gave it to his disciples. He said to them, “This is my body. Eat it.” 27Then taking the cup of wine, he gave thanks to the Father, he entered into covenant with them, # 26:27 As translated from the Aramaic. saying, “This is my blood. Each of you must drink it in fulfillment of the covenant. 28For this is the blood that seals the new covenant. # 26:28 The Aramaic word khawdata can be translated “new,” but is better rendered “renewed” covenant or “repaired” covenant. See Lev. 17:11; Jer. 31:31–37. After each disciple took the cup and drank from it, they passed it to the next one. This was a love covenant between Jesus and each of his disciples, and it sealed the affection they had for one another. It will be poured out for many for the complete forgiveness of sins. 29The next time we drink this, I will be with you and we will drink it together with a new understanding in the kingdom realm of my Father.” # 26:29 We are now in the realm of the kingdom of God. The Holy Spirit brings us into the body of Christ and into the reality of the kingdom of God. It is growing and increasing in scope, and every time believers drink of the cup of communion, Jesus is present with us. It is the Lord’s table, not ours. This was a prophecy of what would happen in just a matter of days from then, as believers would break bread together in remembrance of what Jesus did for them. See Acts 2:42. Jesus now drinks it with us in a new way, and not just once a year at Passover, but every time we worship him by taking communion.
30Then they sang a psalm # 26:30 Or “a hymn.” The Aramaic is “They offered praise.” It was the custom after celebrating the Passover seder to conclude with singing one of the Hallel psalms (Pss. 115–118). and left for the Mount of Olives.
Jesus Prophesies Peter’s Denial
31Along the way Jesus said to them, “Before the night is over, you will all desert me. This will fulfill the prophecy of the Scripture that says:
I will strike down the shepherd
and all the sheep will scatter far and wide! # 26:31 See Zech. 13:7.
32“But after I am risen, I will go ahead of you to Galilee and will meet you there.”
33Then Peter spoke up and said, “Even if all the rest lose courage and fall away, I will still be beside you, Jesus!”
34“Are you sure, Peter?” Jesus said. “In fact, before the rooster crows a few hours from now, you will have denied me three times.”
35Peter replied, “I absolutely will never deny you, even if I have to die with you!” And all the others said the same thing.
Jesus Prays in Gethsemane
36Then Jesus led his disciples to an orchard called “The Oil Press.” # 26:36 Or “Gethsemane,” which means “oil press.” This was located on the lower slope of the Mount of Olives near the brook Kidron. King David left Jerusalem weeping as he crossed the Kidron Valley and went up the Mount of Olives (2 Sam. 15:23). Now the Son of David comes into that valley with great sorrow on his way into Jerusalem to be crucified. Kidron comes from the Hebrew verb qadar, which means “to grow dark” or “to mourn.” He told them, “Sit here while I go and pray nearby.” 37He took Peter, Jacob, and John with him. # 26:37 Or “Peter and the two sons of Zebedee.” However, an intense feeling of great sorrow plunged his soul into agony. 38And he said to them, “My heart is overwhelmed and crushed with grief. It feels as though I’m dying. Stay here and keep watch with me.”
39Then he walked a short distance away, and overcome with grief, he threw himself facedown on the ground and prayed, “My Father, if there is any way you can deliver me from this suffering, # 26:39 Or “If possible, take away this cup of suffering.” The cup becomes a metaphor of the great suffering that Jesus had to drink that night in the garden. However, Jesus was not asking the Father for a way around the cross. Rather, he was asking God to keep him alive through this night of suffering so that he could carry the cross and take away our sins. According to the prophecies of the Old Testament, Jesus was to be pierced on a cross. We learn from Heb. 5:7 that Jesus’ prayer was answered that night as the cup was indeed taken from him. An angel of God came to strengthen him and deliver him from premature death. The “cup” he was asking God to let pass from him was the cup of premature death that Satan was trying to make him drink in the garden, not the death he would experience the next day on the cross. He had already sweat drops of blood, but the prophecies had to be fulfilled of being pierced on a cross for our transgressions. God answered his cry and he lived through the agony of Gethsemane so that he could be our sacrifice for sin on Calvary. Jesus did not waver in the garden. We have a brave Savior. please take it from me. Yet what I want is not important, for I only desire to fulfill your plan for me.” Then an angel from heaven appeared to strengthen him. # 26:39 As translated from the Hebrew Matthew. See Luke 22:43, which may be evidence of Luke having access to the Hebrew Matthew account.
40Later, he came back to his three disciples and found them all sound asleep. He awakened Peter and said to him, “Could you not stay awake with me for even one hour? 41Keep alert and pray that you’ll be spared from this time of testing. Your spirit is eager enough, but your humanity is weak.” # 26:41 The Aramaic is “the flesh is failing.”
42Then he left them for a second time to pray in solitude. He said to God, “My Father, if there is not a way that you can deliver me from this suffering, # 26:42 See the first footnote for v. 39 and Heb. 5:7. then your will must be done.”
43He came back to the disciples and found them sound asleep, for they couldn’t keep their eyes open. 44So he left them and went away to pray the same prayer for the third time.
45When he returned again to his disciples, he awoke them, saying, “Are you still sleeping? Don’t you know the hour has come for the Son of Man to be handed over to the authority of sinful men? 46Get up and let’s go, for the betrayer has arrived.”
The Betrayal and Arrest of Jesus
47At that moment Judas, his once-trusted disciple, appeared, along with a large crowd of men armed with swords and clubs. They had been sent to arrest Jesus by order of the ruling priests and Jewish religious leaders. 48Now, Judas, the traitor, had arranged to give them a signal that would identify Jesus, for he had told them, “Jesus is the one whom I will kiss. So seize him!”
49Judas quickly stepped up to Jesus and said, “Shalom, Rabbi,” and he kissed him on both cheeks. # 26:49 This would have been the customary kiss among the Jews of that day.
50“My beloved friend,” # 26:50 As translated from the Hebrew Matthew. Jesus said, “is this why you’ve come?” # 26:50 As translated from the Aramaic. The Greek is “Do what you’ve come to do.”
Then the armed men seized Jesus to arrest him. 51But one of the disciples # 26:51 From John 18:10 we learn that the disciple was Peter. Matthew, although knowing it was his friend Peter, kept him from any embarrassment by not naming him in his Gospel narrative. pulled out a dagger and swung it at the servant of the high priest, slashing off his ear. 52Jesus said to him, “Put your dagger away. For all those who embrace violence will die by violence. # 26:52 The Aramaic reads, “Those who have taken up swords against me will all die by the sword.” The Aramaic is a prophecy that those armed men who came against Jesus in the garden that night would die by the sword. 53Don’t you realize that I could ask my heavenly Father for angels to come at any time to deliver me? And instantly he would answer me by sending more than twelve legions of angels # 26:53 A legion was a detachment of six thousand Roman soldiers. Jesus could have called down seventy-two thousand angels to come to his aid. The number twelve was a reminder to the twelve disciples that God had more than enough protection for them all. to come and protect us. 54But that would thwart the prophetic plan of God. For it has been written that it would happen this way.”
55Then Jesus turned to the mob and said, “Why would you arrest me with swords and clubs as though I were an outlaw? Day after day I sat in the temple courts with you, teaching the people, yet you didn’t arrest me. 56But all of this fulfills the prophecies of the Scriptures.”
At that point all of his disciples ran away and abandoned him.
Jesus Is Condemned by the Religious Leaders
57Those who arrested Jesus led him # 26:57 The Greek word for “led” (apago) is the word used for a shepherd who ties a rope around the neck of a lamb and leads it. This was the fulfillment of Isa. 53:7: “He was led like a gentle lamb to be slaughtered.” away to Caiaphas, the chief priest, and to a meeting where the religious scholars and the supreme Jewish council were already assembled. # 26:57 Or “elders.” The supreme Jewish council (Sanhedrin) is made explicit in v. 59. 58Now, Peter had followed the mob from a distance all the way to the chief priest’s courtyard. And after entering, he sat with the servants # 26:58 The Aramaic is “temple ushers.” of the chief priest who had gathered there, waiting to see how things would unfold. 59The chief priests and the entire supreme Jewish council of leaders # 26:59 Or “Sanhedrin” (or Great Sanhedrin), which was a council of seventy men who were appointed to serve as the leadership of the Jewish community and the affairs of the temple. were doing their best to bring false charges against Jesus, because they were looking for a reason to put him to death.
60Many false witnesses came forward, but the evidence could not be corroborated. Finally two men came forward 61and declared, “This man said, ‘I can destroy God’s temple and build it again in three days!’ ”
62Then the chief priest stood up and said to Jesus, “Have you nothing to say about these allegations? Is what they’re saying about you true?” 63But Jesus remained silent before them. So the chief priest said to him, “I charge you under oath—in the name of the living God, tell us once and for all if you are the anointed Messiah, the Son of God!”
64Jesus answered him, “You just said it yourself. And more than that, you are about to see the Son of Man seated at the right hand of God, the Almighty. # 26:64 See Ps. 110:2; Dan. 7:13. And one day you will also see the Son of Man coming in the heavenly clouds!”
65This infuriated the chief priest, and as an act of outrage, he tore his robe and shouted, “What blasphemy! No more witnesses are needed, for you heard this grievous blasphemy.” 66Turning to the council he said, “Now, what is your verdict?”
“He’s guilty and deserves the death penalty!” they answered. 67Then they spat on his face and slapped him. Others struck him over and over with their fists. 68Then they taunted him by saying, “Oh, Anointed One, prophesy to us! Tell us which one of us is about to hit you next?”
Peter’s Denials
69Meanwhile, Peter was still sitting outside in the courtyard when a servant girl came up to him and said, “I recognize you. You were with Jesus the Galilean.”
70In front of everyone Peter denied it and said, “I don’t have a clue what you’re talking about.”
71Later, as he stood near the gateway of the courtyard, another servant girl noticed him and said, “I know this man is a follower of Jesus the Nazarene!”
72Once again, Peter denied it, and with an oath he said, “I tell you, I don’t know the man!”
73A short time later, those standing nearby approached Peter and said, “We know you’re one of his disciples—we can tell by your speech. Your Galilean accent gives you away!” # 26:73 Peter, being from Capernaum in Galilee, spoke the northern dialect of Aramaic, while the people of Jerusalem spoke the southern dialect (Chaldean).
74Peter denied it, and using profanity he said, “I don’t know the man!” At that very moment the sound of a crowing rooster pierced the night. 75Then Peter remembered the prophecy of Jesus, “Before the rooster crows you will have denied me three times.” With a shattered heart, Peter left the courtyard, sobbing with bitter tears.
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Matthew 26: TPT
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Learn More About The Passion TranslationMatthew 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