Matthew 26

2 after two days. These words appear to have been spoken by Jesus on the fourth day of the week, that is, on the Wednesday. On the day of the Passover, see note, John xiii. 1.

3 the chief priests . . . and the elders. See note on ii. 4.

the palace. Or, “court” (R.V.); the open area in the centre of the mansion: see 58, 69.

Caiaphas. Joseph Caiaphas, a Sadducee, was the high priest during the whole of Pilate’s government. He was son-in-law of Annas; who had been deposed from the high priesthood by the Roman procurator Valerius (Jos. Antiq. xviii. 2, § 2), but still retained the title and considerable authority, perhaps as Sagos or deputy (Luke iii. 2; John xviii. 13; Acts iv. 6).

5. Not on the feast [day]. Rather, “not during the feast” (R.V.): which lasted a whole week. The approaching Passover had drawn to Jerusalem a great multitude of people from Galilee and Persia, who were favourably disposed towards Jesus; so that the Sanhedrin feared a commotion if He were apprehended now. The offer of Judas (14) changed their plans, and brought about the crucifixion of our Lord at the very time of the Passover, in fulfilment of the Divine purpose.

6 when Jesus was in Bethany. This incident is not to be confused with that recorded in Luke vii. 37.

7-16. See notes on Mark xiv. 3-11.

15 they covenanted with him, etc. Rather, as R.V., “they weighed unto him thirty pieces of silver.” Equal to £4.16s.

17 [feast of] unleavened bread. The obligation to abstain from leavened bread did not properly commence till the paschal supper, on the 15th of Nisan; but, for fear of transgressing the law, the Jews used to put away all leaven from their houses on the day before, the 14th of the month. Thus the feast might be said to last eight days (see Josephus, Ant. ii. 15, § 1). On 17-20, see notes on Luke xxii. 7-30. Whether this was the customary Passover evening, see note on John xiii. 1.

21-25. See notes on John xiii. 21-30.

22 exceeding sorrowful. Sorrowful that He should be betrayed; more so, that the traitor should be one of themselves. Each, save Judas, appears to have been thrown back upon himself, searching himself whether he could be capable of so great wickedness; and “every one of them,” Judas not excepted, but he hypocritically “began to say, Lord, is it I?” Meantime, Peter had beckoned to John to ask quietly who it was.

23. He that dippeth his hand. Mark (xiv. 20), says, “He who is dipping [his hand] with me in the dish,” i.e., one who is reclining at my side, eating with me. The language seems to allude to Psa. xli. 9, which is noted in John xiii. 18. The fingers of the right hand were used to take the food out of the dish in which it was served; the hands being washed both before and after the meal.

24 goeth. That is, “passeth away”; “dieth”; see Gen. xv. 2; Job x. 21. But God’s expressed purpose that Jesus should die could not excuse the malignity of His murderers; see Acts ii. 22.

25. Thou hast said. A Jewish form of assent, equivalent to, “It is as thou hast said.” As this answer was unknown to the other disciples (see John xiii. 28, 29), it has been supposed that our Lord did not speak, but gave Judas a sign to this effect; and that Matthew gives the substantial meaning, rather than the precise form of the reply. But some think that He spoke in so low a tone as not to be heard by the rest.

26 as they were eating. John (xiii. 30) seems to intimate that the Lord’s Supper was not instituted until Judas had withdrawn. If so, the other evangelists have not regarded the order of time.

blessed [it]. See xiv. 19, and 1 Cor. xi. 24.

this is my body. The verb would not be inserted in such a sentence in Aramaic, the language which our Lord probably spoke; but in the Greek of the New Testament, as well as in other writers and languages, it often signifies to represent: see xiii. 37-39; Gal. iv. 24, 25; Rev. i. 20.

27. Drink ye all of it. “As to the bread, we read that He simply said, ‘Take, eat.’ Why does He expressly bid them all drink? And why does Mark explicitly say that they all drank of it?”

(Calvin). Does not this suggest that, if communion in “one kind alone were sufficient, it is the cup which should be used?” (Bengel).

28 the new testament. Rather, “the new covenant”; or, omitting “new” (with most authorities), “the covenant,” referring evidently to Exod. xxiv. 7, 8, and Jer. xxxi. 31: on which see notes. This covenant, procured and ratified by the blood of Christ, stands firm to all who believe in Him; and of this great truth the Lord’s Supper is the appointed sign. As the bread was an emblem of the body of Christ, given to death for us; so the wine was an emblem of His blood shed for us: and so further, the taking and eating and drinking the bread and wine are symbolical of the personal appropriation by faith of the benefits of His sacrifice, especially “the remission of sins.”

which is shed (“being shed”) for many. See xx. 28; Rom. v. 15, 19; 1 Tim. ii. 6, and notes.

29. I will not drink henceforth, etc. Probably a figurative expression (eg. Rev. xix. 9) representing the association of His disciples with Himself in the spiritual worship of heaven at “the marriage supper of the Lamb.” Weymouth renders, “When I shall drink the new wine with you,” etc. Thus this ordinance becomes anticipative, as well as commemorative.

30 when they had sung a hymn. Psalms cxiii.-cxviii. were usually sung at the Passover: Psalms cxiii., cxiv. after the first cup of wine; Psalms cxv.-cxviii. after the third cup—the “cup of blessing”—which our Lord seems to have used in instituting the Supper; see note on Psa. cxiii., title. Here intervene the deeply interesting discourses and prayer in John xiv.-xvii.

31 for it is written, etc. See Zech. xiii. 7, and notes. Our Lord’s frequent quotations of the prophetic Scriptures during His last sufferings show how all that occurred was in full accordance with the purposes of God.

33 [yet] will I never be offended (caused to stumble). Peter had just been forewarned (Luke xxii. 31); but instead of learning his weakness, he was led on by over-confident zeal to more earnest protestations.

34 before the cock crow. See note on the parallel passage in Mark (xiv. 30), who is the most full and precise of the evangelists respecting the warning and the fall of Peter.

36. Gethsemane. Gethsemane signifies oil-press. It was an olive-yard lying at the western foot of Olivet, on the way to Bethany.

and pray yonder. Into a more retired part of the garden. “In great trials, solitude is desired; yet so that friends be within reach” (Bengel). They might also become witnesses of part, at least, of our Lord’s agony.

37. Peter and the two sons of Zebedee. See note on Mark v. 37. It is worthy of remark, that during our Lord’s agony, as well as at His transfiguration, His three favoured companions were oppressed with sheep (40, 43), and witnessed only part of the wonderful scene. Of this only the prominent passages are briefly recorded; and that not by John, who was present, but most fully, in both cases, by Luke.

38 sorrowful, even unto death. The three evangelists seem to labour by variety of language to express the intensity of our Lord’s sufferings. But they go no further. It is easy to see that the outward circumstances and bodily tortures of our Lord’s approaching death, full as they were of suffering, from human and Satanic malignity and treachery, from weariness, scourging, and crucifixion, were not the cause of His oppressive anguish; for many of His followers who have not looked forward to martyrdom as calmly as He did, have met it with perfect cheerfulness. The silence of the inspired writers on this subject seems to show that the sufferings of the Redeemer were altogether beyond our comprehension, arising from His peculiar position as the sinless Sufferer of sinful man.

39 fell on His face. The humblest posture of supplication.

if it be possible. This is equivalent to, “If Thou be willing” (Luke), for “all things” that God sees it right to do “are possible unto” Him (Mark). A comparison of ver. 42 with Luke xxii. 43 leads to the inference that our Lord took the coming of an angel to strengthen Him as an intimation that the cup of suffering could not be taken away.

this cup. See note on xx. 22. The “cup” of suffering, called by Mark “the hour,” is probably the present almost insupportable conflict of feeling.

41 the flesh is weak. Possibly our Lord mentioned this as an excuse for the past drowsiness; He evidently adduced it as a reason for combined watchfulness and prayer. By some the words are taken to be a statement about Himself and His need for their sympathy and help.

43 again. The word in the best texts follows, He came; as R.V.

45. Sisep on now. “Sad irony” (David Smith). The Lord instantly adds, “Rise up,” etc. The time for action has suddenly come.

47 a great multitude. Some of the chief priests and elders themselves, with their servants, and the captain and officers of the Temple guard, were among the multitude (51; Luke xxii. 52; John xviii. 3). They may perhaps have feared a commotion; they evidently desired to make it appear that Jesus was a dangerous ringleader of sedition. Hence the point of His rebuke (55).

49 hail. The usual salutation. “Our modern Western equivalent would be simply, ‘Good evening’” (Weymouth).

kissed Him. A strong expression, “Kissed Him eagerly.” The traitor overdid his part. Jesus had probably already declared Himself (John xviii. 6, 8), yet the preconceived signal was necessary, to authorise the officers in taking Him.

50. Friend. The word here used is merely a term of civility (see xx. 13; xxii. 12); not implying friendship, like that employed in John xv. 15.

wherefore art thou come? Rather, as R.V., “[do] that for which thou art come.” Our Lord calmly repels the hypocritical embrace. Fawn not upon me, but do your work: ep. John xiii. 27.

51 one of them. Peter (see John xviii. 10).

52 they that take the sword, etc. “If you use the sword, you expose all your lives to danger” (Geikie).

53 twelve legions. Instead of the twelve disciples. The Romans commonly kept in Palestine at least one legion, consisting of about 6,000 infantry and 600 cavalry; of which about 1,000, under a tribune or chiliarch, were usually quartered in Jerusalem at the great festivals: see Acts xxii. 31, 32; xxiii. 23. “Twelve legions of angels,” therefore, means an overpowering force.

56 all this was done. Either our Lord’s words or the comment of the Evangelist.

57 to Guinmas. He was led first to Annas (see John xviii. 13), shortly after midnight.

the scribes and the elders. This was probably an unofficial, hastily-summoned meeting of some members of the Sanhedrin. A full and formal meeting was held early the next morning (59; Luke xxii. 66). Jewish usage forbade the trial of capital offences by night.

58 palace. Rather, “court”: see note on ver. 3. with the servants (officers). Who had made a fire in the middle of the court; see Mark xiv. 54; Luke xxii. 55.

59 sought (were seeking) false witness. Of course they would have preferred true; but, having determined to secure His condemnation, they were utterly unscrupulous about the means.

60 two false witnesses. The evidence of two witnesses agreeing in their testimony was requisite in order to convict of a capital crime (Deut. xix. 15). Many were brought to prove the case against Jesus, but utterly failed. These two appear to have been wrong only in their interpretation of our Lord’s words (see John ii. 19, and note).

61. I am able to destroy, etc. Words spoken at the beginning of Christ’s ministry; recorded only by John (ii. 19): ep. Mark xiv. 58.

63. Jesus held His peace. Here, as afterwards before Pilate (xxvii. 12), Jesus made no reply to the false accusations of determined malice. This induced the high priest, who wished to condemn Him by His own words, to adopt another method of inquiry, by solemn adjuration as to His Messiahship. This our Lord at once avows; and, on this ground, He is condemned by the council.

64. Thou hast said. That is, “It is as thou hast said” (see 25). “But (Jesus adds), as I am, so ye shall henceforth (R.V.) see me, who now stand apparently defenceless at your tribunal, seated on the throne of heaven as your Ruler and Judge”: ep. Dan. vii. 13, 14.

65 rent his clothes. His ordinary dress. This he did in horror at the “blasphemy,” which by the law of Moses (Lev. xxiv. 16) made the offender (as all the rest exclaim) “worthy of death.” They totally disregarded the abundant proof which Jesus had given of His Messiahship.

66 guilty. Or, “worthy,” as R.V. “He deserves to die.”

67 buffeted Him. They smote Him with clenched fists. This was done by the officers, who also blindfolded Him as a condemned criminal (Luke xxii. 63, 64: ep. Bath. vii. 8).

69-75. See 3, 58. Peter’s threefold denial is reported by all the evangelists with characteristic variations, which will present no difficulties to those who remember that all writers often give a speaker’s meaning rather than his words, and that each denial might include several replies. The first occasion was when Peter, joining the group around the fire in the outer hall, was accosted by the portress. He then went into the porch, and the cock crew. The second was “after a little while”; when he was returning from the porch, and was again assailed by the same maid (Mark xiv. 69), by another (Matt. xxvi. 71), by a man (Luke xxii. 58), and by the company at large, to whom he replied several times. The third denial was about “an hour after”; when “they that stood by” more urgently asserted that he must be a follower of Jesus, for his provincial dialect proved him to be a Galilean; and a kinsman of Malchus recognised him as having been in the garden. Then the crowing of the cock, and especially his Master’s lock, brought him to himself, and he hastened away and “wept bitterly.” After this Peter has no place in any of the narratives until the morning of the resurrection, when he appears with John (John xx. 3, and note).

violence of our Lord’s sufferings caused Him to die before the malefactors, and thus accomplished the Divine purpose: see John xix. 32-36.