Mateus 26
Bob Utley · You Can Understand the Bible
Mateus 26:1-2
26:1 "When Jesus had finished all these words" This refers to Jesus' eschatological discourse of Matthew 24-25. This phrase is a literary marker which Matthew used to mark off Jesus' discourses (cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1). 26:2 "after two days the Passover is coming" There is much confusion over the exact date of the Lord's Supper and, for that matter, the whole itinerary of the last week of Jesus' ministry. The Lord's Supper was obviously linked to the Passover symbolism (cf. John. 1:29). The Synoptic Gospels say it was the Passover meal, but John says it was the day before. There is some evidence that because the high priesthood had been corrupted by being purchased from the Roman occupiers that several sects of the Jews had Passover on a different day (i.e., the Essenes of the Dead Sea Scrolls used a solar calendar and had Passover one day earlier) than the official feast. John's dating of the Supper one day earlier emphasizes Jesus as the Passover lamb killed to save the family. If so, John may have altered the date for theological purposes, as he may have altered the time of the cleansing of the temple (cf. John 2:13-22) for theological presentation of Jesus' life. The Gospel writers under inspiration had the right to select, adapt, and arrange the words and deeds of Jesus so as to present Him to different groups (Gordon Fee, Doug Stuart, How To Read the Bible For All Its Worth). SPECIAL TOPIC: PASSOVER ▣ "Son of Man" See note at Matt. 8:24:30. SPECIAL TOPIC: SON OF MAN ▣ "is to be handed over for crucifixion" Jesus had warned the disciples of this several times (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19; 27:63). These predictions would embolden His followers in the days after the Passion week. Jesus knew future events. Jesus laid down His own life (cf. Mark 10:45; John. 10:11,15,18). He was always in control of the timing and the events themselves. ▣ "crucifixion" This was a form of public torture developed by either the Phoenicians or in Mesopotamia to deter rebellion and crime but perfected (i.e., where it lasted several days) by the Romans. No Roman citizen could be crucified. It involved a public beating and nailing to a cross. The shape of the cross could be a capital "T" or a small "t" or an "X." It is even possible that a scaffolding was used when several persons were crucified together. Death finally occurred by asphyxiation. The condemned person had to push up on his nailed feet to breathe. This is why breaking the legs of those criminals crucified with Jesus caused their rapid death (cf. John. 19:32).
Mateus 26:3-5
26:3 "the chief priests and the elders" This was the short designation for the Sanhedrin. SPECIAL TOPIC: THE SANHEDRIN ▣ "in the court of the high priest" This referred to the central courtyard of Caiaphas'and possibly Annas' mansion. ▣ "Caiaphas" Caiaphas was the High Priest, appointed by Rome, in exchange for a price, from A.D. 18-36. He was the son-in-law of Annas, High Priest from A.D. 6-15. This powerful family was motivated more by politics and wealth than by spirituality. It is unfair to judge all Sadducees or, for that matter, the Sanhedrin, by them. SPECIAL TOPIC: THE SADDUCEES 26:4 "they plotted together to seize Jesus by stealth and kill Him" They decided early in His ministry to kill Him, but they were seeking an opportunity when the common people were not present (cf. Matt. 12:14; Mark 14:1; Luke 22:2; John. 5:18; 7:1,19,25; 8:37,40; 11:53). They were jealous of His popularity and fearful of His teachings and actions. Be careful when nationalism becomes ultimate. 26:5 "during the festival" The Passover was combined with the Feast of the Unleavened Bread to form an eight day feast (cf. Exodus 12 and Josephus'Antiquities of the Jews 3.10.5). ▣ "a riot might occur among the people" Many pilgrims from Galilee and the Diaspora were present in Jerusalem for observance of the Passover. The Passover was required for all male Jews of twenty years and above (cf. Lev. 23:2, 4, 17, 44; Num. 29:39). Jerusalem swelled to three times its normal population during the three mandatory annual feasts. The Romans always brought in extra soldiers during the feast days (cf. Matt. 27:24) and housed them in the fort next to the temple.
Mateus 26:6-13
26:6 "the home of Simon the leper" Mary and Martha served the meal (cf. John. 12:1ff.), but it was not at their home (cf. Mark 14:3). It is possible they were somehow related, all being from the same small village, Bethany. Simon was apparently (although not recorded) healed by Jesus earlier. 26:7 "a woman" John. 12:3 says it was Mary, the sister of Lazarus. This account is not to be confused with the prostitute of Luke 7:37-39. ▣ "alabaster vial of very costly perfume" This was a white/yellow stone vase from Egypt. The contents were made from an aromatic Indian herb called "nard" or "spikenard" (cf. Song of Songs 1:12; 4:13-14; Mark 14:3; John. 12:3). It was very expensive and may have been Mary's wedding dowry. ▣ "poured it on His head" John. 12:3 says that she put the nard on His "feet." Since this vial contained 12 ounces, or one Roman pound, there was enough to cover His whole body (cf. v. 12). Once the vial was opened it could not be resealed. 26:8 "the disciples were indignant" John 12:4 says it was Judas Iscariot who was upset. 26:9 "for a high price" This high price was three hundred denarii (cf. John. 12:5). A denarius was the daily wage of a soldier or laborer. The implication is that Judas was thinking of the needs of the poor. However, he probably wanted some of the money for himself (cf. John 12:6). SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY 26:10 "she has done a good deed to Me" The NOUN "deed" and the VERB are from the same root. It intensifies the statement or was an idiom (cf. John 3:21; 6:28; 9:4; Acts 13:41; 1 Cor. 16:10). 26:11 "For you always have the poor with you" This was not a callous statement toward poverty, but a recognition of the uniqueness of Jesus' presence (i.e., the bridegroom). 26:12 "to prepare Me for burial" Mary was a disciple; maybe she understood more than the Apostles! This perfume was used to anoint the body of the dead before burial (cf. John. 19:40). SPECIAL TOPIC: BURIAL SPICES 26:13 "in the whole world" Jesus assumed His gospel (Matthew uses the same term for Jesus' actions in Matt. 4:23; 9:35; and Jesus also uses the term in Matt. 24:14; 26:13) would be preached everywhere (cf. Matt. 24:9,14,32; 28:19-20). This fulfills the OT universal predictions (especially Isaiah, i.e., 2:1-4; 42:6; 45:22; 49:6; 51:4-5; 52:10;56:7; also note Mal. 5:4). The promise of Gen. 3:15 is fulfilled to all mankind. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Mateus 26:14-16
26:14 "Iscariot" There are several theories concerning this word (the word is spelled differently in various Greek manuscripts). It could refer to a man of Kerioth, a city of Judah man of Kartan, a city of Galilee the leather bag used to carry money the Hebrew word for "strangling" the Greek word for assassin's knife If #1 is true he was the only Judean in the Twelve. If #5 is true he was a zealot like Simon. There has recently been written a book that interprets Judas in a positive light. The book is entitled Judas, Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. My problem with it is that it does not take the comments in John's Gospel seriously. SPECIAL TOPIC: JUDAS ISCARIOT 26:15 "What are you willing to give me to betray Him to you" The motive seems obvious (cf. John. 12:6). The tragedy of Judas is unexplainable. Many modern theories suppose him to be trying to force Jesus to be the expected militant Jewish messiah. The Gospel of John asserts he was a thief. ▣ "thirty pieces of silver" This fulfilled the prophecy of Zech. 11:12-13 (cf. Matt. 27:9-10). Jesus was the wounded, rejected Shepherd. This was the price paid in the OT for a gored slave (cf. Exod. 21:32). Chapters 9-14 of Zechariah are quoted several times as a prophetic source in relation to Jesus' ministry. Matt. 21:4-5 quote Zech. 9:9 Matt. 24:3 quotes Zech. 12:10 Matt. 26:15 quotes Zech. 11:12-13 Matt. 26:31 quotes Zech. 13:7 Matt. 27:9-10 quotes Zech. 11:12-13
Mateus 26:17-19
26:17 "the first day of Unleavened Bread" The exact chronology of the last week is confusing. Often the Synoptics (Matthew, Mark and Luke) and John (13:1; 19:14,31,42) do not agree. This eight day feast involved two Sabbaths, Passover being the first (cf. Lev. 23:4-8; Deut. 16:8). ▣ "the disciples" Luke 22:8 identified Peter and John as these disciples. ▣ "Passover" It was eaten on Nisan 15 at 6:00 p.m. The exact day of the week varied year to year because of the Jewish lunar calendar (cf. Matt. 26:20). 26:18 "to a certain man" Luke 22:10 says he was to be identified by "carrying a pitcher of water," an activity traditionally considered women's work. ▣ NASB, NRSV, NJB "My time is near" "My time is at hand" TEV, Peshitta "My hour has come" "My appointed time is near" This was a cryptic phrase used by Jesus for His time of rejection, betrayal, and crucifixion (cf. John. 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). SPECIAL TOPIC: HOUR ▣ "at your house with My disciples" Many believe this was the home of John Mark who was Barnabas' cousin (Col. 4:10) missionary helper (Acts 12:25; 13:5,13; 15:37,39) the scribe of Peter's memoirs, the Gospel of Mark (1 Pet. 5:13) It is also surmised that this was the location of the upper room (cf. Acts 1:13; 12:12), where the disciples waited for the Spirit to come (Acts 1:5; 2:1).
Mateus 26:20-25
26:20 "reclining at the table" Tables and chairs were only used in Egypt in this period of time. In Palestine they laid on their left elbows at a low table with their feet behind them (cf. Mark 14:18). This is how Mary could easily anoint His feet (cf. John. 12:3). 26:21 "betray" This is the Greek term "to give over" (paradidōmi). It is always translated "betray" by English Bibles, but this is not an established meaning. It can mean a positive meaning of entrust (cf. Matt. 11:27) restore or commend (cf. Acts 14:26; 15:40) a negative sense of to hand someone over to the authorities to put someone in Satan's hands (cf. 1 Cor. 5:5; 1 Tim. 1:20) for God to abandon someone to his own idolatry (cf. Acts 7:42) It is obvious that context must determine the meaning of this common VERB. 26:22 "Surely not I, Lord?" Each disciple asked this question. The Greek grammatical construction expected a negative answer. Their asking the question shows their confusion. 26:23 "He who dipped his hand with Me in the bowl is the one who will betray Me" For one to betray a host was the height of shame in the East (cf. Ps. 41:9). Judas even had the seat of honor next to Jesus on His left side. Jesus was still trying to reach Judas! SPECIAL TOPIC: PASSOVER (order of service) ▣ "the bowl" This was a traditional Passover sauce of nuts, raisins, dates, figs, and vinegar. 26:24 Jesus knew who He was and what He must do (cf. John 13:1). Jesus came to reveal God, to give mankind an example to follow, and to die for their sin (cf. Mark 10:45; Acts 2:23-24; 2 Cor. 5:21). His life was revealed in OT prophecy (cf. Matt. 26:31,54,56; 11:10; 21:42). ▣ "if" This is a SECOND CLASS CONDITIONAL SENTENCE. Judas'betrayal was a necessary, predicted act for which he will suffer the punishment. This is the mystery of election and free will! SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII. C. 26:25 "Surely it is not I, Rabbi" Note Judas used the title "rabbi" (i.e., my teacher) not "Lord" as the other disciples had. ▣ "You have said it yourself" Jesus was still trying to reach Judas. The idiomatic phrase was also used in Matt. 26:64 and 27:11.
Mateus 26:26-29
26:26 "While they were eating" The focus of the seder meal, to which this alludes, was the third cup of blessing after the meal itself. Jesus wanted to identify with the deliverance of the Exodus. He was the lamb of God (cf. John 1:29,36), but He chose the bread and wine, not the Passover lamb, as the symbol for the new covenant (i.e., Jer. 31:31-34; Ezek. 36:22-36). Matthew often depicts Jesus as the second Moses, the new law-giver. Jesus brings the new exodus from sin. ▣ "bread" This referred to flat, unleavened bread cakes used in the Passover meal (cf. Exod. 12). 26:26-28 "this is My body. . .this is My blood" The first recorded Lord's supper is Paul's account in 1 Cor. 11:17-34. This is surely imagery. These Jewish men would have been horrified by cannibalism and drinking blood. The Synoptic Gospels were written after some of the NT letters. The exact date is uncertain but they were not the first church writings (cf. William L. Blevins' book Birth of a New Testament, personal publication, Carson-Newman College). SPECIAL TOPIC: THE LORD'S SUPPER IN JOHN 6 26:28 "this is My blood of the covenant" This may be an allusion to Exod. 24:8. Some ancient uncial Greek manuscripts add "new" before covenant: MSS A, C, D, and W. This would reflect Jer. 31:31-34. However, many other good ancient manuscripts (MSS P 37 , א , B, and L) do not make this addition. It may have been assimilated from Luke 22:20. It is absent in Mark 14:24. The UBS 4 gives the shorter reading a "B" rating (almost certain). ▣ "poured out for many" This is an allusion to Isa. 53:11-12. There has been much discussion about the relationship between "the many" of Isa. 53:11,12 and "us all" of Isa. 53:6. The parallelism of Rom. 5:17-19 may answer this question. The "all men" of Matt. 5:18 is the same as "the many" of Matt. 5:19. Jesus died for all humans (cf. John. 3:16); all are potentially saved in Him (cf. John 3:16; 4:42; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1John 2:2; 4:14! SPECIAL TOPIC: POURED OUT SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "for forgiveness of sins" This is the thrust of the New Covenant (cf. Jer. 31:31-34) and the significance of Jesus' name (" YHWH saves," cf. Matt. 1:21). There are many idioms for "forgiveness" in the OT. SPECIAL TOPIC: FORGIVENESS IN THE OT 26:29 "I will not drink. . .until. . .My Father's Kingdom" This was a reference to the Messianic end-time banquet (cf. Matt. 8:11; Luke 13:28-30; note Mal. 1:11). This was often connected to the Wedding Feast of Jesus and the Church (cf. Eph. 5:23-29; Rev. 19:7). SPECIAL TOPIC: THE KINGDOM OF GOD SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
Mateus 26:30
26:30 "singing a hymn" The hymn was probably one or more of the Hallel Psalms 113-118, or 146-150, traditionally used at the close of the Passover ceremony or it may have been the Great Hallel (cf. Psalm 136).
Mateus 26:31-35
26:31 "You will all fall away" This states clearly that Jesus' disciples will abandon Him in His hour of need (cf. Matt. 26:56.) Only John stayed with Him and Peter followed at a distance. The rest fled! This is obviously a hyperbole. Modern western Christians tend to think literalism is conservatism; not so. The intent of the biblical author is key. Jesus and the writers of the NT used imagery and idiomatic statements their hearers were accustomed to, but westerners are not. See G. B. Caird, The Language and Imagery of the Bible. The Bible is literary, not literal. To say more, or less, than the inspired writers meant to say is to misunderstand revelation. ▣ "for it is written" This is a standard way to refer to Scripture. This is a quote from Zech. 13:7. It is interesting that the first eight chapters of Zechariah are quoted often in the book of the Revelation, while the last six are often quoted in the Gospels. It is YHWH who strikes the Shepherd (cf. Isa. 53:6,10; Rom. 8:32). This was always God's plan of redemption (cf. Acts 2:23; 3:18; 4:28; 13:29). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "sheep" Sheep became the animal imagery used for the followers of Christ. Matt. 7:15 (false sheep) Matt. 9:36; 26:3; Mark 14:27 (scattered flock) Matt. 10:6; 15:24 (lost sheep of Israel) Matt. 10:16; Luke 10:3 (lambs among wolves) Matt. 18:12; Luke 15:6 (parable) Matt. 25:32-33 (sheep and goat judgment) Mark 6:34 (sheep with no shepherd) John 10:1-18 (Jesus as the Good Shepherd) John 21:16-17 (Peter, feed my lambs and sheep) 1 Pet. 2:25 (Isa. 53:6, sheep going astray) 26:32 "after I have been raised" See SPECIAL TOPIC: THE RESURRECTION. ▣ "I will go ahead of you to Galilee" This post-resurrection meeting is mentioned several times (cf. Matt. 26:32; 28:7,10,16-20; 1 Cor. 15:6; and John. 21). This should have been a great encouragement to the disciples, but they apparently did not understand. 26:33 "Even though all may fall away" Peter's presumption is clearly seen. This is much like Matt. 16:22-23, where Peter denies the Lord's prediction. 26:34 "Truly I say to you" This is literally "amen," which originally meant "to be firm," but came to mean "I agree" or "I affirm." Jesus used this term uniquely to begin significant statements. SPECIAL TOPIC: AMEN ▣ "a rooster crows" This occurred between 12:00 AM and 3:00 AMIt must have been a Roman rooster because the Jews did not allow them in the holy city. There has been some speculation that there was a Roman trumpet signal called "The Crow of the Rooster," which was sounded at the end of the watch at 3 AM However, this is still uncertain.
Mateus 26:36-38
26:36 "Then Jesus came with them to a place called Gethsemane" "Gethsemane" meant "oil press" in Hebrew. It apparently was a private garden just outside the city limits of Jerusalem on the Mount of Olives. It was illegal to have gardens within the city because the manure needed for the plants made the city ceremonially unclean. Apparently Jesus came to this garden quite often. It is even possible that during Passion Week He bivouacked here with His disciples. Judas knew the place well. 26:37 "And He took with Him Peter and the two sons of Zebedee" From Mark 14:33 and John 4:21 we know the other two were James and John. This was the inner circle of leadership among the disciples (cf. Matt. 17:1; Mark 5:37). They were present with Jesus on several special occasions when the other disciples were not. Apparently this led to both special training and jealousy on the part of the other disciples. Exactly why Jesus had an inner circle is uncertain. The list of the Twelve is always in four groupings of three. The groups never change. It is possible that the groups formed a rotating schedule for the disciples to go home periodically and check on their families. ▣ "began to be grieved and distressed" These were strong terms in Greek (cf. Mark 14:33). We are on very holy ground here in the garden as we see the Son of God in what may have been His most vulnerable human moment. Jesus must have related this account to His disciples after His resurrection. Apparently it was meant to be helpful for those who face temptation and for those who seek to understand the agony and cost of the Calvary experience. 26:38 "My soul is deeply grieved, to the point of death" This was an Old Testament idiom (cf. Ps. 42:5; Jonah 6:9), which expressed the tremendous intensity which was involved in the redemption of sinful mankind. Something of the struggle can be seen in the parallel of Luke 22:43-44, which records that an angel came to minister to Him and He sweat great drops of blood. The victory over the evil one was won here in the garden. The insidiousness of Satan's temptation in Matthew 4 and of Peter's supposedly helpful, but extremely destructive, comments in Matt. 16:22, are fully revealed in this passage.
Mateus 26:39-41
26:39 "And He went a little beyond them, and fell on His face and prayed" The beautiful contemporary pictures of Jesus kneeling in the Garden of Gethsemane by a rock are moving, but inaccurate. The Greek text here asserts that He was completely prostrate in agony and distress, even to the point of physical death, during these moments. It has often been asked what terrified Jesus so much. Some have speculated that it was the fear of physical death, or His fear that the disciples could not lead the Church. Jesus, who had known intimacy with the Father moment by moment, was on the verge of having to experience the last great aspect of human lostness. Matthew often depicts Jesus as the second Moses, the new law-giver. Jesus brings the new exodus from sin. Matthew often depicts Jesus as the second Moses, the new law-giver. Jesus brings the new exodus from sin–a breach of fellowship with God. It was this breach of fellowship and having to carry the burden of sin for all people of all time that terrified the Son. If we can see this kind of intense anguish on the part of Jesus of Nazareth, the unique Son of God, how awesome and destructive must separation from fellowship with God really be! ▣ "My Father, if it is possible, let this cup pass from Me" There are several extremely important aspects to this phrase. From Mark's parallel we understand that He used the Aramaic term "Abba," which referred to an intimate, family relationship. It is often translated "Daddy." In a few brief hours this will change to "My God, My God, why have You forsaken Me?" (cf. Matt. 27:46). The phrase "if it is possible" (FIRST CLASS CONDITIONAL SENTENCE) is found in the Markan parallel (cf. Mark 14:36) in the phrase "all things are possible." The slight variation between Matt. 26:35 and 42 and the variation between the Gospels do not minimize the fact that, from Matt. 26:44, we realize that Jesus prayed the same prayer three times. The concept of "the cup" in biblical usage reflected an Old Testament symbol for the destiny of a person, usually in the sense of the judgment of God (cf. Ps. 75:8; Isa. 51:17,22; Jer. 25:15,16,27,28). The cup of judgment that God had prepared for rebellious mankind was consumed to the dredges by the innocent Son of God (cf. 2 Cor. 5:21; Gal. 3:13). SPECIAL TOPIC: CUP ▣ "yet not as I will, but as You will" The PRONOUNS "I" and "You" are in the EMPHATIC POSITION in the Greek. This, combined with the use of FIRST CLASS and THIRD CLASS CONDITIONAL SENTENCES in Matt. 26:42, shows us the intent of the Son in His prayer. Though His human nature cries out for deliverance, His heart is set on fulfilling the will of the Father in substitutionary atonement (cf. Mark 10:45). 26:40 "And He came to the disciples and found them sleeping" Before we are too quick to condemn the disciples, let's note that in Luke 22:45 the phrase, "they were asleep from sorrow," describes that they were unable to bear the pain of Jesus' prophecy about His own death and their subsequent scattering. Though Jesus longed to have human fellowship and intercession at this time of ultimate crisis in His life, He had to face this moment alone, and He faced it for all believers! 26:41 "keep watching and praying that you may not enter into temptation" These are both PRESENT IMPERATIVES. There must be constant vigil! Temptation is an ongoing reality (cf. Matt. 4:11; Luke 4:13; Romans 7). There have been several theories as to what "temptation" referred in this context to the disciples sleeping instead of praying to the disciples desertion of Jesus in Matt. 26:56 to Peter's denial in Matt. 26:69-75 to governmental or religious trials (cf. Matt. 5:10-12; John 9:22; 16:2) The term "temptation" (peirasmos) had the connotation of "to tempt or try with the goal of destruction" (see SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS cf. Matt. 6:13; Luke 11:4; James 1:13). It is often contrasted with another Greek term for test (dokimazo) which had the connotation of "to try or tempt with a view toward strengthening." However, these connotations are not always present in every context. Theologically it can be said that God does not test or tempt His children to destroy them but He does provide opportunities for spiritual growth through trials (cf. Gen. 22:1; Exod. 16:4; 20:20; Duet. 8:2,16; Matt. 4; Luke 4; Heb. 5:8). However, He always provides a way through (cf. 1 Cor. 10:13). ▣ "the spirit is willing, but the flesh is weak" This was the self-confession of Jesus who knows fully our humanity and its weaknesses (cf. Heb. 4:15). And, knowing us, He loved us and died for us (cf. Rom. 5:8) and now intercedes for us (cf. Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1). Hallelujah! SPECIAL TOPIC: SPIRIT IN THE NT
Mateus 26:42-46
26:42 "if this cannot pass away unless I drink it" This is a combination of a FIRST CLASS CONDITIONAL SENTENCE and a THIRD CLASS CONDITIONAL SENTENCE. It implies that Jesus knew it was God's will that He go to the cross, but He knew He could express His concern to the Father. It is good to know that God will not reject us because of our fears and confusion, but will work with us in love and faith as He worked with Jesus. We cannot even pray ourselves out of the will of God. 26:44 "prayed a third time, saying the same thing once more" Jesus prayed three times. This is similar to Paul's three prayers concerning this thorn in the flesh (2 Cor. 12:8). There is something of the Hebrew idiom of emphasis in the threefold repetition (cf. Isa. 6:3; Jer. 7:4). We can bring to God our concerns any time, as often as we feel the need. 26:45 NASB, NKJV, TEV "Are you still sleeping and resting?" "Are you still sleeping and taking your rest?" NJB, Peshitta "You can sleep on now and have your rest" "Still asleep? Still resting?" It is hard to interpret this Greek idiom. Is it a question? Is it irony? Is it a statement? Is it a command? Although the meaning is uncertain, it is obvious that Jesus has won the victory and He now stands erect, ready to face the night trials, the morning beatings and crucifixion. ▣ "the hour is at hand" "Hour" was a significant idiom used throughout the Gospels, particularly John (cf. John 12:23;13:1,32; 17:1), to describe this moment (cf. Mark 14:35,41). SPECIAL TOPIC: THE HOUR ▣ "is being betrayed into the hands of sinners" This is the fulfilled prophecy of Matt. 16:21. SPECIAL TOPIC: HAND
Mateus 26:47-50
26:47 "Judas, one of the Twelve, came up accompanied by a large crowd with swords and clubs" There has been much discussion about the motivation of Judas. It must be said that this remains uncertain. His kiss of Jesus in Matt. 26:49 either was a sign to the soldiers that this was the man to arrest (cf. Matt. 26:48) lends support to the modern theory that He was trying to force Jesus' hand to act, (cf. Matt. 27:4) Other Gospel passages state that he was a robber and an unbeliever from the beginning (cf. John 12:6). From Luke 22:52 we know the makeup of this crowd. There were Roman soldiers involved because they were the only ones who could legally carry swords. Also, the Temple police were involved because they usually carried clubs. Representatives from the Sanhedrin were also present at the arrest (cf. Matt. 26:47, 51). 26:48 "kiss" This was a sign of respect and greetings among rabbis. In Matt. 26:49 Judas calls Jesus "Rabbi" ("my teacher"). 26:50 "Friend, do what you have come for" "Friend, why have you come" NRSV, REB "Friend, do what you are here to do" "Be quick about it, friend" "My friend, do what you are here for" "Is it for this that you have come, my friend" There has been some disagreement over the meaning of this Greek idiom. It could be a question (NKJV) a reproach (TEV) an idiom for "do what you came to do" (NASB, NRSV, JB) The American Standard Version and the Williams translation agree that it is a statement of irony or purposeful understatement. However, King James and the Revised Standard Version see it as a question, also of veiled irony. The use of the term "friend" may have been an attempt to remind Judas of their discussions in the Upper Room (cf. Matt. 26:23) or an idiom of sarcasm (cf. Matt. 20:13; 22:12).
Mateus 26:51-54
26:51 From the parallel in John 18:10 and Luke 22:50-51, we know that this was Peter and the servant was Malchus. The disciples had previously been admonished to buy swords (cf. Luke 22:36-38), but obviously, they had misunderstood Jesus' true meaning concerning this issue. It must be said on Peter's behalf that he was fully willing to die for his Lord at this point. In the face of great odds, he drew one of two swords. But, again, the inappropriateness and impulsiveness of his actions characterized his personality. 26:52 "all those who take up the sword shall perish by the sword" This was a cultural proverb (cf. Rev. 13:10). It was not meant to be taken as a literal truth in every individual example, but a characteristic truth that is obvious in itself. This is also like the biblical book of Proverbs. It may relate to the fact that Jesus was being arrested as a common criminal. His disciples then are also seen as bandits and robbers, those who carry swords! SPECIAL TOPIC: DESTRUCTION (apollumi) 26:53 Jesus knew who He was (cf. John 13:1). He knew the resources of His Father, but now He was resolved to die (cf. John 10:17-18)! ▣ "more than twelve legions of angels" A Roman legion had 6,000 men, but the term was also an idiom for several thousand. SPECIAL TOPIC: THE NUMBER TWELVE 26:54, 56 "How then will the Scriptures be fulfilled" If this phrase in Matt. 26:54 relates to the same phrase in Matt. 26:56, then this is a general statement that everything has happened according to a predetermined divine plan (cf. Luke 22:22; Acts 2:23; 3:18; 4:28). We know that the Apostle John accompanied Jesus through the trials and the crucifixion and that Peter followed at a distance (cf. Matt. 26:58). Therefore, this is a general reference going back to Isa. 53:6. Jesus knew that events were proceeding just as they should to fulfill the Father's purpose. It is possible that this refers to the sufferings Jesus had foretold the disciples several times (first in Matt. 16:21-28), involving a suffering, rejected Messiah (i.e., Gen. 3:15; Psalm 22; Isaiah 53; Zech. 9; 12).
Mateus 26:55-56
26:55 Jesus brings into clear light the plotting of the religious leaders (cf. Matt. 12:14; John 11:53). They were seeking an opportunity to arrest Him away from the crowds of pilgrims and followers (cf. Matt. 26:4; Luke 22:2). ▣ NASB, NKJV "robber" "brigand" Peshitta, REB "bandit" The term denotes a violent, lawless person (cf. Luke 10:30). It was later used in Josephus for an insurrectionist, like Barabbas (cf. Matt. 27:16-17).
Mateus 26:57-58
26:57 "Those who had seized Jesus led Him away to Caiaphas, the high priest" From the parallel in John 18:12, we realize that He was taken first to the residence of Annas, who was really the power behind the office. Apparently Annas and Caiaphas lived in the same home. Selected members of the Sanhedrin were already being assembled there. The phrase, "the scribes and the elders," along with the High Priest, describes the full designation of the Sanhedrin. SPECIAL TOPIC: ILLEGALITIES OF THE SANHEDRIN'S NIGHT TRIAL
Mateus 26:59-64
26:59 "kept trying to obtain false testimony against Jesus" This seems to imply that they were looking for two witnesses who could agree on some charge because OT legal precedent required two witnesses to condemn a person (cf. Num. 35:30; Deut. 17:6; 19:15). The Sanhedrin could not find two consistent testimonies against Jesus (Matt. 26:60-61). Finally they found two similar testimonies (cf. Mark 14:59) connected with Jesus' statement about destroying the temple (cf. John 2:19). There were many illegal elements in this night trial. These Jewish leaders would have rationalized this by illegally sacrificing this one man to save the whole nation from Roman retaliation. SPECIAL TOPIC: ILLEGALITIES OF THE SANHEDRIN'S NIGHT TRIAL, Matt. 26:57-68 26:61 This is an allusion to Jesus' statement recorded in John 2:19, although He may have made the statement often. He is referring to the coming destruction of the temple in A.D. 70 by Titus and His new resurrection body (cf. Matt. 16:21; 17:23; 20:19), which will be the new focus of worship for YHWH's people. The sacrificial system is replaced by the once-and-for-all sacrifice of Christ (cf. Heb. 7:27; 9:12,28; 10:10). The central focus of acceptance and worship has changed! Jesus is the new temple (cf. John 2:19-21), as are His followers (cf. 1 Cor. 3:16-17; 2 Cor. 6:19). 26:63 "But Jesus kept silent" This was also true during his later trial which was recorded in Matt 27:12, 14. This fulfilled the prophecy of Isa. 53:7. ▣ "And the high priest said to Him, 'I adjure You by the living God, that You tell us whether You are the Christ, the Son of God'" Self-incrimination by means of an oath was illegal but effective, for Jesus would not be silent in the face of an oath in the name of YHWH. The name "YHWH," from Exod. 3:14, was from the Hebrew VERB "to be," which means the "ever-living, only-living God" (cf. Matt. 16:16). It was the covenant name for the God of Israel. These leaders recognized that Jesus, at least by His words and deeds, was claiming to be the promised Messiah (note how the titles "Messiah" and "Son of God" are equated). They saw Him as one of many false Messiah's because He was not committed to the Oral Traditions (i.e., Talmud) and their authority. SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: SON OF GOD 26:64 "You have said it yourself" "It is as you said" "You have said so" "So you say" JB, REB "The words are your own" "It is you who say it" "You say that" This same affirmative idiom is found in Matt. 26:25. It was somewhat ambiguous. Possibly Jesus was saying, "Yes, I am the Messiah, but not in the sense you think" (cf. Mark 14:62). ▣ "I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven" These Hebrew scriptural idioms affirmed His self-understanding. Being at the right hand of the power (i.e., YHWH) was an allusion to Ps. 110:1. Coming on the clouds in heaven was an allusion to Dan. 7:13 (cf. Mark 13:26; Matt. 24:30; and Rev. 1:7). With these OT phrases, Jesus was asserting unambiguously His full and divine Messiahship. He knew this would lead to His death for blasphemy (i.e., claiming to be equal with God). SPECIAL TOPIC: SON OF MAN SPECIAL TOPIC: COMING ON THE CLOUDS
Mateus 26:65-66
26:65 "Then the high priest tore his robes" This was a sign of a deeply disturbed spirit caused by the blasphemy (cf. Acts 14:14). The penalty for blasphemy from Lev. 24:15 was death by stoning. Jesus deserved to die on the basis of Deut. 13:1-3 and 18:22 if He was not the Coming One, the Messiah, the Son of God, the Savior of the world. There is no middle ground here. Either He is who He claimed to be or He is a blasphemer who deserved death (cf. Josh McDowell's, Evidence That Demands a Verdict). SPECIAL TOPIC: GRIEVING RITES
Mateus 26:67-68
26:67-68 It is uncertain whether these acts were perpetrated by the members of the Sanhedrin themselves and by their attendants. Mark 14:65 states they blindfolded Him, hit Him, and demanded He tell them who did it! This may be a fulfillment of Isa. 53:3.
Mateus 26:69-75
26:69-73 The exact order of these three accusations differs from Gospel to Gospel. The fact that Peter denied Jesus three times with successive emphasis is common to all of the accounts. The fact that they differ is evidence of eyewitness accounts, not historical inaccuracies. The Gospels are a unique genre of eastern testimonies, not a cause-and-effect, western, chronological history 26:71 "Jesus of Nazareth" See SPECIAL TOPIC: JESUS THE NAZARENE. 26:72 "I do not know the man" This Greek idiom was a veiled statement of contempt. 26:73 "for even the way you talk gives you away" Those who lived in Galilee could be recognized by the differences in accent and pronunciation of the guttural sounds of the Aramaic language. 26:74 "Then he began to curse and swear, 'I do not know the man'" This again was an idiom which reflected contempt and is tragic in that he used God's name in affirming this lie. If anyone deserved to be damned, it is Peter for, in the face of such love, forgiveness, prophecy and miracles, he denied, three times with vehemence and an oath, the One whom he claimed to love. If Peter can be saved, anyone can be saved! The only difference between Peter and Judas was that Judas did not turn back to Jesus in faith. ▣ "And immediately a rooster crowed" This must have been a Roman rooster for the Jews were not allowed to keep chickens in Jerusalem because they caused the ground to be unholy (see note on Matt. 26:34). From Luke 22:61, we know that Jesus looked at Peter. This implies that Annas and Caiaphas lived in the same house and that Jesus could either see the courtyard or He was being transferred between the two residences. 26:75 "And he went out and wept bitterly" Peter was fulfilling prophecy in his denials and giving hope for all believers who have denied Jesus with their tongue, with their lives and with their priorities. There is hope for anyone who turns back to Him in faith (cf. John 21).