Matthew 26
26:2 a The irony is that the Son of Man, who is to judge the nations (25:31-46 b), must first be wrongly judged and condemned to death by evil people. Jesus’ death was the ultimate Passover sacrifice (see John 19:31-37 c; 1 Cor 5:7 d).26:3 e The residence of Caiaphas, the high priest, was near the Temple in Jerusalem’s Upper City. Since it was not the normal meeting place, this gathering was ad hoc, urgent, and probably secretive. The council chamber, the traditional meeting place for the Sanhedrin, 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, son-in-law of Annas (see John 18:13 f), was high priest from AD 18 to 36 (John 11:49 g), the longest tenure of any high priest from the time of Herod’s rule until AD 70. His father-in-law, Annas, had been deposed but continued to be called high priest as well (see Luke 3:2 h; John 18:13 i, 19-24 j).
26:5 k Jerusalem was flooded with pilgrims at Passover, and the Jewish leaders worried about having their authority taken away if they caused or allowed anything that resembled revolt against Rome (see 21:8-11 l, 14-16 m).
Summary for Matt 26:6-13: 26:6-13 n A similar anointing took place earlier in Galilee (Luke 7:36-50 o). Matthew’s insertion of the episode at this point (cp. John 12:1-8 p) sets the Jewish leaders’ murderous plotting (Matt 26:3-5 q) and Judas’s betrayal (26:14-16 r) in sharp contrast to the woman’s praiseworthy actions. 26:6 s Simon, a man who had previously had leprosy: Jesus’ presence in the man’s home exhibited the forgiving, healing love Jesus often showed toward outcasts (see 8:7 t; 9:10 u).
26:7 v The jar of expensive perfume was a burial ointment (see Mark 16:1 w; Luke 23:56–24:1 x; John 12:1-7 y; 19:38-42 z) made of nard, which was harvested in India. The value of this jar of perfume was nearly a year’s wages (John 12:5 aa).
26:8 ab The disciples were indignant: John 12:4 ac indicates that Judas Iscariot incited this reaction.
26:12 ad to prepare my body for burial: It is not clear whether the woman fully understood the significance of her actions. In addition to preparation for burial, the anointing also speaks of Jesus as king (1 Sam 10:1 ae; 2 Kgs 9:6 af) and priest (Exod 29:7 ag).
Summary for Matt 26:14-16: 26:14-16 ah Judas sold himself to the authorities (see also John 11:57 ai), concealed it (Matt 26:25 aj), and then took them to Jesus at the appropriate time so they could carry out their plans (26:47-56 ak; see John 18:2 al). Later, Judas was overcome by guilt and committed suicide (Matt 27:3-10 am; see Acts 1:15-22 an). Judas was apparently known for his greed (Matt 26:14-15 ao; John 12:4-6 ap; 13:29 aq). It is also possible that he was motivated by disappointment over the nature of Jesus’ reign as Messiah, his own humiliation over the anointing of Jesus (see John 12:1-8 ar), or resentment over the leadership of the Galilean apostles, Peter, James, and John. Whatever his motivation, Judas’s betrayal was a part of God’s sovereign plan (Acts 1:16-17 as).
26:18 at My time: The Messiah would now complete the work for which he was commissioned, to die for the sins of the world.
26:23 au eaten from this bowl with me: It was the custom for everyone present to dip their food into a common bowl, which probably contained herbs and fruit puree. Sharing a meal was a sign of friendship and trust, making a betrayer’s presence all the more startling (26:21 av; but see John 13:26 aw).
26:24 ax as the Scriptures declared: Jesus might have been referring to Isa 53:7-9 ay or to the broader Old Testament theme of a suffering Messiah. This verse combines God’s sovereign will with human responsibility.
26:25 az Judas referred to Jesus as Rabbi, while the other disciples call him “Lord” (26:22 ba).
• “You have said it”: This enigmatic statement affirmed that Judas was the betrayer.
Summary for Matt 26:26-29: 26:26-29 bb The Last Supper derives its significance in part from the Jewish Passover (see Exod 12 bc). The phases of the Jewish liturgy for Passover are as follows: (1) Festal blessing; (2) first cup (see Luke 22:17-18 bd); (3) eating bitter herbs (see Matt 26:23 be and corresponding study note); (4) eating unleavened bread (26:26 bf; Mark 14:22 bg); (5) second cup is mixed; (6) the Passover haggadah (reading) is given (Exod 12 bh); (7) first part of the hallel (Pss 113–114 bi; see study note on Pss 113–118); (8) second cup is taken; (9) blessing and eating of unleavened bread (Matt 26:26 bj; Mark 14:22 bk; Luke 22:19 bl); (10) the Passover lamb is eaten; (11) third cup (Matt 26:27-28 bm; Mark 14:23-24 bn; Luke 22:20 bo); (12) fourth cup (see Matt 26:29 bp[?]; Mark 14:25 bq[?]); (13) time of fellowship; (14) second part of the hallel (Pss 115–118 br; see Matt 26:30 bs). None of the New Testament accounts of the Last Supper includes every aspect of a typical Jewish Passover. However, the most important aspects of the Passover that gave meaning to the early Christian celebration of the Lord’s Supper are included (see 1 Cor 11:23-25 bt). 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 Reformation, there have been three dominant interpretations of Jesus’ statements concerning the bread and the wine: (1) that the bread and wine change into the actual body and blood of Jesus Christ (transubstantiation); (2) that Christ is mysteriously present in the sacrament either spiritually (real presence) or “in, with, and under” the bread and wine (consubstantiation); (3) that the bread and wine symbolize the body and blood of Christ, benefiting the recipient through the Spirit by faith (symbolism). 26:26 bu The unleavened bread of the Passover (Exod 12:18 bv) is also described as the “bread of suffering” (Deut 16:3 bw), referring to hardships in Egypt.
• The customary blessing over the bread in the Passover meal was “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”
26:27 bx He 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 variant is, “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you made known to us through Jesus your child; glory be to you forever” (Didache 9.2).
• The four cups of the Passover meal correspond to the fourfold promise of Exod 6:6-7 by, with two for deliverance, one for redemption (see Matt 26:27-28 bz), and one for fellowship (see 26:29 ca).
26:28 cb the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5 cc, 13 cd; 24:8 ce) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7 cf). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31 cg). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12 ch; Gal 3:15-29 ci; 4:12-31 cj).
• to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34 ck; Mark 14:24 cl). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28 cm).
26:29 cn until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28 co; Rev 19–22 cp).
• until the day I drink it new: The final consummation of the Kingdom is pictured as a feast like the Passover, symbolizing an eternal fellowship of love and peace.
26:30 cq they sang a hymn: Some have suggested that the Great Hallel (Ps 136 cr) was sung.
26:31 cs God will strike: In Zech 13:7-9 ct, the Shepherd, God’s partner, is struck down (understood by Jesus as a prediction of his own death), and out of the scattered sheep emerge a purged, purified remnant of faithful ones (Zech 13:8-9 cu). In the short term, the disciples would soon be scattered and deny association with Jesus (Matt 26:34 cv, 56 cw, 69-75 cx).
26:32 cy Jesus foresaw a time of restoration for the disciples despite their imminent abandonment of him (see ch 28 cz; John 21 da).
26:35 db While Peter’s denial receives the most attention, all the other disciples denied or avoided association with Christ as well (see 26:56 dc).
Summary for Matt 26:36-46: 26:36-46 dd This scene reveals the depth of Jesus’ awareness of the suffering that awaited him on the cross, as well as his utter commitment to God’s will (see 20:28 de). Expressions in 26:41-42 df echo the Lord’s Prayer (6:9-13 dg). 26:36 dh Gethsemane is the name of an olive orchard approximately 250 yards east of Jerusalem’s Golden Gate, overlooking the Kidron Valley on the edge of the Mount of Olives. Jesus and his disciples apparently met there often (Luke 22:39-40 di; John 18:1-2 dj).
26:37 dk He took Peter ... James and John: These three, apparently the leaders of the apostles, received special revelation (17:1-13 dl) and accompanied Jesus in this difficult hour.
• Jesus became anguished and distressed from contemplating the Father’s plan for him, to absorb God’s wrath toward humans for their sin (see 27:45-46 dm).
26:38 dn crushed with grief: See John 12:27 do; cp. Pss 42:5-6 dp, 11 dq; 43:5 dr.
26:39 ds If it is possible: Jesus’ heart’s desire was for uninterrupted communion with the Father instead of coming under God’s wrath.
• Yet I want your will to be done: His resolution to do the Father’s will was firm (4:1-11 dt; 16:23 du; John 6:38 dv).
26:49 dw Judas ... gave him the kiss: Judas’s use of a sign of affection to betray Jesus amplifies the heinousness of his betrayal.
26:51 dx one of the men with Jesus: This was Peter (John 18:26 dy).
26:53 dz thousands (literally twelve legions): Jesus used Roman military language (a legion consisted of approximately 6,000 soldiers) to describe the aid he could receive from God. Jesus was not a helpless victim; he permitted his own arrest.
26:54 ea For Jesus to have resisted would have impeded the fulfillment of God’s saving work (see 16:21-23 eb).
26:55 ec The leaders’ clandestine behavior was driven by fear of the masses who revered Jesus (see 21:26 ed, 46 ee; 26:3-5 ef).
26:56 eg It is not clear which of the Scriptures Jesus was alluding to—perhaps Isa 53 eh, or perhaps the Old Testament theme of a suffering Messiah in general.
• As Jesus had predicted earlier that evening, all the disciples deserted him (Matt 26:31-35 ei).
Summary for Matt 26:57-27:26: 26:57–27:26 ej The Gospels record Jesus as undergoing five hearings: (1) an informal hearing before Annas (John 18:13-24 ek); (2) a night hearing before the Sanhedrin (Matt 26:59-66 el); (3) a morning hearing before the Sanhedrin (27:1-2 em); (4) a hearing before Herod Antipas (Luke 23:6-12 en); and (5) a two-stage trial before Pilate (Matt 27:11-31 eo; see Luke 23:6-12 ep). It all amounts to two trials, a Jewish trial and a Roman trial.
Summary for Matt 26:57-68: 26:57-68 eq This hearing might have been little more than an unofficial preliminary hearing designed to establish consensus on the terms of the charges. The Jewish leaders were under considerable pressure to keep this incident secret, lest their actions cause a riot (see 21:26 er, 46 es; 26:5 et, 55 eu; John 11:45-53 ev).
26:58 ew the high priest’s courtyard: This location suggests an ad hoc meeting of the Sanhedrin at the palace of the high priest (26:3 ex).
26:59 ey were trying to find witnesses: The verb tense suggests an extended, perhaps desperate, attempt to find any testimony that could lead to a formal accusation (see Mark 14:55-56 ez).
26:60 fa could not use anyone’s testimony: The evidence was too insubstantial or inconsistent to meet their goal of a death sentence until two men came forward (Deut 17:6 fb; 19:15 fc) with testimonies that did not conflict.
26:61 fd The charge is either a misunderstanding or a deliberate distortion of Jesus’ prediction of his death and resurrection (see John 2:19-21 fe).
26:63 ff if you are the Messiah: This question from the high priest was prompted by Zech 6:12 fg, which had predicted that the Messiah would rebuild the Temple (cp. Matt 26:61 fh).
26:64 fi You have said it: This purposefully enigmatic response is essentially an affirmative answer (see 26:25 fj; 27:11 fk); Mark has “I Am” (Mark 14:62 fl).
• you will see: By quoting Dan 7:13 fm, Jesus affirmed that he was the Son of Man who would be vindicated and exalted by God.
• seated in the place of power at God’s right hand: Literally seated at the right hand of the power; see Ps 110:1 fn. Jews were reluctant to name God directly (see study note on Matt 5:4).
• The expression coming on the clouds of heaven could refer either to the destruction of Jerusalem in AD 70 or to Jesus’ second coming at the end of history.
26:65 fo Blasphemy! Caiaphas evidently understood Jesus’ claim to be the exalted Son of Man as a blasphemy against God’s majesty. The Son of Man (Dan 7:13-14 fp) was closely associated with this majesty.
Summary for Matt 26:67-68: 26:67-68 fq Such abuse fulfills Isa 50:6 fr; 53:4-9 fs and Jesus’ own predictions (Matt 16:21 ft; 17:22-23 fu; 20:18-19 fv; 26:2 fw; see also Mark 14:65 fx).
Summary for Matt 26:69-75: 26:69-75 fy Peter’s denials fulfill Jesus’ prediction (26:34 fz).
26:73 ga your Galilean accent: Jews from Galilee had a distinctive accent, compared with those from Judea (cp. 4:13 gb and corresponding study note).
26:75 gc When the crowing of the rooster reminded Peter of Jesus’ prediction (26:34 gd), he was struck with sorrow.
Copyright information for
TNotes