Matthew 26

The irony is that the Son of Man, who will one day judge the nations (Matthew 25:31–46), must first be unfairly judged and condemned to death by evil people. The death of Jesus was the ultimate Passover sacrifice (see John 19:31–37; 1 Corinthians 5:7).

• Caiaphas was the high priest. He lived near the temple in Jerusalem's upper city. This meeting was not at the usual place or time, so it was urgent and probably secret. The Sanhedrin (the official Jewish council) usually met in the council chamber. The council chamber was located either at the southern end of the court of the Israelites in the temple or on the western edge of the temple hill.

• Joseph Caiaphas was the son-in-law of Annas (see John 18:13). He served as high priest from AD 18 to 36 (John 11:49). He had the longest term of any high priest from Herod's rule until AD 70. They had removed Annas, his father-in-law, from his position but he was still called high priest as well (see Luke 3:2; John 18:13, 19–24).

At Passover, Jerusalem was crowded with pilgrims. The Jewish leaders feared losing their authority if they caused or permitted anything that looked like a revolt against Rome (see Matthew 21:8–11, 14–16).

Simon was a man who had once suffered from leprosy. Jesus being in his home showed the forgiving and healing love that Jesus often gave to people who were outcasts (see 8:7; 9:10).

A similar anointing happened earlier in Galilee (Luke 7:36–50). Matthew includes this event here (compare John 12:1–8) to highlight different responses to Jesus. While the Jewish leaders were plotting to kill Jesus (Matthew 26:3–5) and Judas was preparing to betray him (26:14–16), the woman honored Jesus with her actions.

The jar of costly perfume was used for burial customs (see Mark 16:1; Luke 23:56–24:1; John 12:1–7; 19:38–42). It was made from nard, a plant harvested in India. The perfume was worth almost a full year’s wages(John 12:5).

they were indignant: John 12:4 shows that Judas Iscariot caused this reaction.

prepared My body for burial: We do not know if the woman fully understood what she was doing. The anointing also symbolizes Jesus as king and priest (1 Samuel 10:1; 2 Kings 9:6; Exodus 29:7).

Judas sold himself to the authorities (see also John 11:57), kept it secret (Matthew 26:25), and led them to Jesus at the right time to arrest him (26:47–56; see John 18:2). Later, feeling guilty, Judas killed himself (Matthew 27:3–10; see Acts 1:15–22).

Judas was known for his greed (Matthew 26:14–15; John 12:4–6; 13:29). Some think he may also have been disappointed in the kind of Messiah Jesus was, ashamed after the anointing of Jesus (see John 12:1–8). Others think he may have been resentful of the leadership of Peter, James, and John. Whatever his reasons, Judas’s betrayal was still part of God’s larger plan (Acts 1:16–17).

My time: The Messiah would now complete the work for which he was commissioned, to die for the sins of the world.

dipped his hand into the bowl with Me: Everyone would dip their food into a shared bowl, which probably had herbs and fruit puree in it. Sharing a meal showed friendship and trust, so having a betrayer there was shocking (Matthew 26:21; but see John 13:26).

as it is written: Jesus might have been referring to Isaiah 53:7–9 or the broader Old Testament theme of a suffering Messiah. This verse shows both God's sovereign will and human responsibility.

• Judas referred to Jesus as Rabbi, but the other disciples call him "Lord" (Mathhew 26:22).

• You have said it yourself: This mysterious statement confirmed that Judas was the betrayer.

• Deuteronomy 16:3 calls the unleavened bread of the Passover (see Exodus 12:18) the "bread of affliction." This is because it symbolizes the hardships in Egypt.

• During the Passover meal, the traditional blessing over the bread is: "Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth."

• The Last Supper is important partly because of its connection to the Jewish Passover (see Exodus 12).

  The steps of the Jewish liturgy for Passover are as follows:

  1. Festal blessing;

  2. first cup (see Luke 22:17–18);

  3. eating bitter herbs (see Matt 26:23 and corresponding study note);

  4. eating unleavened bread (26:26; Mark 14:22);

  5. mixing the second cup;

  6. reading the Passover haggadah (this is a retelling of the Exodus story, Exodus 12);

  7. first part of the hallel (songs of praise, Psalms 113–114; see study note on Psalms 113–118);

  8. drinking the second cup;

  9. blessing and eating unleavened bread (Matt 26:26; Mark 14:22; Luke 22:19);

  10. eating the Passover lamb;

  11. third cup (Matt 26:27–28; Mark 14:23–24; Luke 22:20);

  12. fourth cup (see Matt 26:29[?]; Mark 14:25[?]);

  13. time for fellowship;

  14. second part of the hallel (Psalms 115–118; see Matthew 26:30).

  The New Testament stories of the Last Supper do not include every part of a typical Jewish Passover. Yet, they include the key parts that gave meaning to the early Christian celebration of the Lord’s Supper or Eucharist (see 1 Corinthians 11:23–25). Jesus, the Lamb of God, is the ultimate Passover lamb and the perfect sacrifice for sin.

• this is My body … My blood: Ever since the Protestant Reformation, there have been three main interpretations of the words of Jesus about the bread and wine:

  1. Transubstantiation: The bread and wine are believed to change into the actual body and blood of Christ, while still appearing to be bread and wine.

  2. Real Presence: Christ is understood to be truly present in the sacrament in a mysterious but real way that is beyond human understanding.

  3. Memorial or Symbolic View: The bread and wine are seen as symbols. The act of sharing them recalls Christ’s death and resurrection, and believers receive spiritual benefit through faith.

• gave thanks: The traditional blessing for the Passover cup was “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.” An early Christian version is “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you revealed to us through Jesus your child; glory be to you forever” (Didache 9.2).

• The four cups of the Passover meal match the four promises in Exodus 6:6–7: two for deliverance, one for redemption (see Matthew 26:27–28), and one for fellowship (see 26:29).

• the covenant: In God’s covenant with Israel, the blood of sheep or goats was shed and put on the doorposts at Passover (Exodus 12:5, 13; 24:8). They put it on the "the sides and tops of the doorframes" (Exodus 12:7). Jesus, the sinless Lamb of God, created a new covenant with his blood (see Jeremiah 31:31). The covenant represents God's self-initiated promise to bring salvation to humanity, fulfilling the promise to the patriarch Abraham (see Genesis 12; Galatians 3:15–29; 4:12–31).

• for many for the forgiveness of sins: Jesus shed his blood as a sacrifice to forgive sins (see Jeremiah 31:31–34; Mark 14:24). Some think many means only God's chosen people, while others believe it means "all" (compare Matthew 20:28).

• Using the bread and the cup as symbols of his body and blood, Jesus established the communion meal that his disciples were to continue in remembrance of his death.

• This is My body, given for you: The unleavened bread of the Passover represented the death of Jesus as the Passover lamb. He would allow his blood to pour out "for the forgiveness of sins" (Matthew 26:28; compare 1 Corinthians 11:24–25).

• until that day: The kingdom of God began with the ministry of Jesus, but it is not yet complete. It still awaits its full completion at the end (see 1 Corinthians 15:20–28; Revelation 19–22).

• until that day when I drink it anew: Jesus describes the final completion of the kingdom as a great feast, like the Passover. This picture shows eternal fellowship with God and his people, marked by love and peace.

when they had sung a hymn: Some people think they sang the Great Hallel (Psalm 136).

I will strike: In Zechariah 13:7–9, a sword strikes God's partner, the Shepherd. Jesus understood this as a prophecy of his own death. From the scattered sheep, a purified group of faithful ones will emerge (Zechariah 13:8–9). In the short term, the disciples would soon scatter and deny knowing Jesus (Matthew 26:34, 56, 69–75).

Jesus prophesied a time when the disciples would return, even though they were about to leave him (see chapter Matthew 28; John 21).

Peter’s denial is the most well-known. But all the other disciples also left Jesus or avoided being connected with him (see 26:56).

Gethsemane is an olive orchard about 229 meters (about 250 yards) east of Jerusalem's Golden Gate. It is above the Kidron Valley on the Mount of Olives. Jesus and his disciples often met there (Luke 22:39–40; John 18:1–2).

This scene reveals how deeply Jesus understood the suffering he would encounter on the cross. It also reveals his complete dedication to God's will (see Matthew 20:28). The words in 26:41–42 echo the Lord’s Prayer in 6:9–13.

• He took with Him Peter and the two sons of Zebedee: Peter, James, and John were probably the leaders of the apostles. They received special revelation (Peter, James, and John were present at the Transfiguration, where they saw Jesus transformed on the mountain, Matthew 17:1–13). They stayed with Jesus during this difficult time.

• Jesus felt sorrow and distress as he thought about the Father’s plan for him (see Matthew 27:45–46). Though he had never sinned, Jesus would take on humanity’s sin so that people could become "the righteousness of God" in Jesus (2 Corinthians 5:21).

consumed with sorrow: See John 12:27; compare with Psalms 42:5–6, 11; 43:5.

• if it is possible: Jesus desired to obey the Father fully while dreading the suffering and judgment he was about to bear.

• Yet not as I will, but as You will: He continued to do the Father's will (Matthew 4:1–11; 16:23; John 6:38).

kissed Him: Judas used a sign of friendship to betray Jesus. This makes his betrayal even worse.

one of Jesus’ companions: This was Peter (John 18:26).

twelve legions: Jesus used Roman military language to describe the help he could receive from God. A legion was about 6,000 soldiers. Jesus was not a helpless victim. He allowed his own arrest.

If Jesus had resisted, it would have blocked the fulfillment of God’s saving work (see Matthew 16:21–23).

The leaders acted secretly because they feared the people who honored Jesus (see Matthew 21:26, 46; 26:3–5).

• We do not know which of the Scriptures Jesus was referring to. It might have been Isaiah 53 or the general Old Testament theme of a suffering Messiah.

• As Jesus had predicted earlier that evening, all the disciples adandoned him (Matthew 26:31–35).

This hearing was probably an informal meeting to agree on the charges. The Jewish leaders faced pressure to keep the hearing secret to avoid a riot (see Matthew 21:26, 46; 26:5, 55; John 11:45–53).

The Gospels describe Jesus having five legal hearings:

1. an informal hearing with Annas (John 18:13–24);

2. a night hearing with the Sanhedrin (Matthew 26:59–66);

3. a morning hearing with the Sanhedrin (Matthew 27:1–2);

4. a hearing with Herod Antipas (Luke 23:6–12); and

5. a two-part trial with Pilate (Matthew 27:11–31; see Luke 23:6–12).

These hearings form two main trials, a Jewish trial and a Roman trial.

the courtyard of the high priest: This place indicates an unplanned meeting of the Sanhedrin at the high priest's palace (Matthew 26:3).

were seeking false testimony: The verb tense suggests a long and possibly desperate attempt to find any testimony to support a formal accusation (see Mark 14:55–56).

they did not find any: This was because the evidence was too weak or inconsistent to seek a death sentence. This changed when two men gave testimonies that matched (Deuteronomy 17:6; 19:15).

The charge was either a misunderstanding or a deliberate misrepresentation of what Jesus had said about his death and resurrection (see John 2:19–21).

if You are the Christ: The high priest asked this because Zechariah 6:12 prophesied that the Christ (Messiah) would rebuild the temple (compare Matthew 26:61).

• You have said it yourself: This was a careful but clear “yes” (see Matthew 26:25; 27:11). In Mark’s account Jesus answers, “I Am” (Mark 14:62).

• you will see: By quoting Daniel 7:13, Jesus confirmed he was the Son of Man who God would vindicate and honor.

• sitting at the right hand of Power: See Psalm 110:1. Jews often avoided saying God's name directly (see study note on Matthew 5:4).

• The phrase coming on the clouds of heaven might refer to the destruction of Jerusalem in AD 70 or to the return of Jesus at the end of history.

He has blasphemed: Caiaphas thought Jesus had spoken against God (blasphemed) when Jesus claimed to be the Son of Man. The title "Son of Man" was very special. It described someone who shared God's glory and power (Daniel 7:13–14).

This abuse fulfills the prophecies in Isaiah 50:6 and 53:4–9. Jesus himself prophesied these things (Matthew 16:21; 17:22–23; 20:18–19; 26:2; see also Mark 14:65).

Peter's denials fulfill what Jesus prophesied (Matthew 26:34).

your accent: Jews from Galilee spoke with a distinct accent compared to those from Judea (see Matthew 4:13 and the related study note).

The crow of the rooster reminded Peter of what Jesus predicted would happen (26:34). Peter felt deep sorrow.