CHAPTER 26
When Jesus had finished saying all these things, he said to his disciples, “As you know, the Passover is two days away— and the Son of Man will be handed over to be crucified.” Matthew 26:1-2
The note here indicates that Jesus was finished with all of his eschatological discourses found in chapters 24 and 25.1 He was now ready to focus on the Passover which was at hand. At this point, the Passover was only two days away, and would be celebrated as usual on Nisan 14. On that day in the afternoon all the Passover lambs would be slaughtered at the temple. A number of scholars feel that Jesus would be slaughtered at the exact time the lambs were offered up. Jesus here made the fourth prediction of his passion.2 For the first time he revealed that he would be handed over to be crucified.3 Crucifixion was probably the most painful, horrible and shameful means of punishment and death ever devised by depraved humans. It was used by the Persians, Carthaginians, and Macedonians, but it was brought to cruel perfection by the Romans.
This section of scripture has immeasurable importance for all Christians. In fact, all of the gospels reach their climax with the accounts of Jesus’ crucifixion and resurrection.4
“Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him” (26:3-4). It would be good for us to understand a little about Israel’s priesthood. By this time in history the priesthood of Israel had no independent existence. Instead, the Romans had virtually taken it over. Even the vestments of the priesthood were held by the Romans and delivered as needed.5 Annas was appointed as high priest by the Romans and served from AD 6-15, when he was deposed. His son-in-law Joseph Caiaphas then became high priest in AD 18 and served until AD 36. Caiaphas served longer than most of the high priests, suggesting that he was skilled at cooperating with the Romans.6 After Caiaphas, and between the years of AD 37 – 67, there were some twenty-eight high priests.7
We notice that the priests and elders assembled in the palace of the high priest. Traditionally the house of the high priest has been connected with a large building and church along the southern wall of the Old City, called St. Peter in Gallicantu. While it contained a dungeon, where Jesus might have stayed briefly, it was much higher in elevation than the temple area and would have required the priests to climb several hundred steps each day to get home. The building was also constructed over a cemetery, which would have been an unclean place for priests.8 It is now considered by some that the priestly palace was much closer to the temple.
These assembled leaders schemed to arrest and kill Jesus (cf. Psa. 31:13). The whole Sanhedrin or Supreme Court of Israel probably did not assemble but most likely it was a sub-committee of the Sanhedrin.9 Keener feels that a meeting to plot an execution was probably a violation of Jewish law.10
“‘But not during the festival,’ they said, ‘or there may be a riot among the people’” (26:5). We have previously mentioned that vast crowds of people came to the Passover celebration. The leaders were fearful to arrest Jesus during the festival lest it provoke a riot. If there was one thing the Romans feared and hated it was a riot. For every disturbance, the Romans were prone to exact a very heavy price from the Jewish leadership.
THE ANOINTING AT BETHANY
While Jesus was in Bethany in the home of Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. Matthew 26:6-7
Matthew was not interested in giving a strictly chronological account of Jesus’ last days. Here he inserts an event which happened on the previous Saturday (Jn. 12:1-8), as Jesus arrived from Jericho.11 There has been much question as to the identification of Simon the Leper. We can say one thing for certain. Simon was no longer a leper or else the meal would not have been held at his house. Perhaps Jesus had healed him and the house still was identified because of his previous condition.
Here and in the Gospel of Mark (14:3-9) the woman remained nameless. Possibly there were reasons for this in those days, for it might have caused persecution. However, at the end of the century, when John was writing his gospel, he named the woman as Mary of Bethany, sister of Martha and Lazarus (Jn. 12:1-3). Mark tells us that the head of Jesus was anointed but John adds that the feet were also anointed. His body was thus prepared for burial.
What can we make of these seemingly differing accounts? It has been suggested that Simon the Leper was in fact the father of Lazarus and his sisters.12 Also, this anointing must not be confused with the one mentioned in Luke 7:36-50. This earlier anointing was at the house of a Pharisee, and was done in the Galilee. While this woman also brought an alabaster jar of perfume, the writer notes that she was a sinful woman. She came from behind Jesus and placed the anointing on Jesus’ feet as he reclined to eat.
We must pause to note the extravagance of Mary’s offering. She came with an alabaster jar of pure nard. It was expensive almost beyond imagination. We know today that nard (Nardostachys grandiflora) or spikenard as it is also called, is the spice taken from a plant which grows in the high Himalayan areas of India, Nepal and China.13
It is difficult for us to imagine just how valuable this offering was. John 12:3 tells us that Mary brought a pint of it. Mark informs us that this ointment could have been sold for three hundred denarii (Mk. 14:5). We may remember that a denari was the average daily wage for a laboring man.14 So here we have a sacrifice that was close to a year’s wage for a working person. If we translate this offering into modern figures in the US, it would have to approach some $20,000 to $30,000. We would be extremely careful even handling such an expensive gift. Yet, Mary recklessly broke the jar and poured the anointing out over Jesus. Such an expensive ointment was no doubt a family heirloom. It has even been suggested that the precious ointment was Mary’s dowry.15
Barclay says, “…Love never calculates; love never thinks how little it can decently give; love’s one desire is to give to the uttermost limits; and, when it has given all it has to give, it still thinks the gift too little.” 16 Barclay continues saying of this act: “It shows us that certain things must be done when the opportunity arises, or they can never be done at all. …For so many of us the tragedy is that life is the history of the lost opportunities to do the lovely thing… It tells us that the fragrance of a lovely deed lasts forever.” 17 Wiersbe says, “Her act of worship not only brought joy to the heart of Jesus and fragrance to the house, but also blessing to the whole world.” 18
We might wonder how Mary was able to anoint the feet of Jesus. That would be rather impossible with today’s dining styles. However, in the first century when people gave banquets they used the Roman triclinium style of dining (see 23:6). The tables were low and of a “squared U” shape. The host reclined at the head of the table, while the guests reclined along its two wings. Diners lounged on pillows as they leaned on their left elbows and took food with their right hands. Their feet were stretched out away from the table, so it was easy for Mary to anoint Jesus’ body. In John 12:3, we are told that Mary anointed the feet of Jesus and wiped them with her hair.
INDIGNANT DISCIPLES
When the disciples saw this, they were indignant. “Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.” Matthew 26:8-9
Wiersbe says: “Notice that every time Mary sought to do something for Jesus, she was misunderstood…When we give Jesus Christ first place in our lives, we can expect to be misunderstood and criticized by those who claim to follow him.” 19 It appears from this verse that several disciples were involved in the criticism, but no doubt it was instigated by Judas (cf. Jn. 12:4). It was Judas who held the money bag for the group. John tells us in his gospel that Judas was a thief and commonly stole money from the bag. He cared nothing about the poor, only about getting his hands on the money (Jn. 12:4-6). Mary was interested in giving her very best to Jesus while Judas was interested in getting what he could from Jesus, even going to the extreme of selling his Lord for a small price.
“Aware of this, Jesus said to them, ‘Why are you bothering this woman? She has done a beautiful thing to me’” (26:10). Once again, we see how Jesus honored women. They made up such a vital part of the gospel story. In the ancient world women had a generally low position. Jesus changed that forever. It is amazing today that the women’s liberation movements often criticize Christianity for oppressing women. Nothing could be further from the truth.
“The poor you will always have with you, but you will not always have me” (26:11). Obviously in every society, even in the most affluent ones, there will always be poor people (cf. Deut. 15:11). With their complaints, Judas and the other disciples were actually demeaning Jesus. It was Mary who grasped his real and incommensurable worth. Apparently, she was the first person to fully realize that the gospel implied suffering.20
We cannot say by this reply that Jesus had no concern for the poor. He was himself poor and often he did teaching regarding the poor (e.g. 6:2-4; Lk. 6:20-21; 14:13- 21).21 Of course, the early church, in following his example, did a great deal of work to help the poor (cf. Acts 6:1-7).
Mary took full advantage of a wonderful opportunity to anoint Jesus’ body before its burial. Other women had the idea of anointing his body but they were too late. Jesus had already risen from the dead.22
“When she poured this perfume on my body, she did it to prepare me for burial. Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her” (26:12-13). Wiersbe remarks of her: “When Mary gave her best at the feet of Jesus, she started a ‘wave of blessing’ that has been going on ever since.” 23 The early preacher John Chrysostom praised her saying, “The simple, beautiful act of a guileless Judean woman is even now being remembered the world over.” 24 It is good to always give our flowers while people can still smell them.
THE PLOT OF JUDAS
Then one of the Twelve— the one called Judas Iscariot— went to the chief priests and asked, “What are you willing to give me if I deliver him over to you?” So they counted out for him thirty pieces of silver. Matthew 26:14-15
Israel’s evil leaders just had their fondest dream come true. They wanted to capture Jesus but they realized they had to do it by stealth lest the people riot. Now, an insider had come to them who was willing to deliver Jesus and make their dreams of a secret capture come true.
No doubt Judas was a little miffed at the rebuke he had received regarding Mary’s anointing of Jesus. Judas may have been an outsider to the disciple group anyway. His name may have implied that he was from Kerioth, a city in southern Judea. In such a case he was the only member of the band who was not from the Galilee.25
We can only guess at the real motivation of Judas. Several commentators feel that he was displeased that Jesus did not seek to become a natural deliverer of the people and save them from the Romans. Some have felt that Judas was trying to force the hand of Jesus and help him become such a deliverer. This is all speculation of course. The scripture makes clear that he was a greedy thief and perhaps greed was his sole motivation. For sure, the devil entered into Judas and urged him to perform his despicable act (Lk. 22:3; Jn. 13:27).
Matthew alone tells us that Judas actually bargained with the high priest and his associates for the price he was to be paid for Jesus. They agreed on thirty pieces of silver (26:14-16). This is a reference to Zechariah 11:12-13. In Exodus 21:32, we see that thirty pieces of silver was the price for a slave that had been gored by an animal. Wiersbe says of this: “He sold his Master for the price of a slave…the basest act of treachery in history.” 26 The amount of money Judas received has been estimated somewhere between $15 – $25 in US currency.27 Barclay adds here: “If avarice was the cause of his act of treachery, it is the most terrible example in history of the depths which love of money can reach.” 28
“From then on Judas watched for an opportunity to hand him over” (26:16). Morris notes that the watching of Judas is in the imperfect tense and indicates a continuous search. Judas was continually looking for an opportunity to betray Jesus.29 This helps us to understand why Jesus was so secretive in arranging a place for the Passover meal. He probably did not want Judas to know about the place, lest the Lord’s Supper would be interrupted by a premature arrest.
Of course, none of this was a surprise to Jesus. He knew from the very beginning that he would be betrayed by one of his own disciples. In John 6:70 Jesus had predicted, “Have I not chosen you, the Twelve? Yet one of you is a devil!” Jesus knew his betrayal would come by the hands of an intimate friend (Jn. 13:18), and he knew exactly who that friend would be.
PREPARING THE PASSOVER
On the first day of the Festival of Unleavened Bread, the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?” Matthew 26:17
With the mention of Passover we are presented with a very serious problem of dating. John’s gospel clearly places this supper as beginning on the eve of Nisan 14 (cf. Jn. 13:1). It was the next afternoon when the Passover lambs would be slaughtered. In 1 Corinthians 5:7, Paul seems to correlate this dating by mentioning Christ as the Passover Lamb. Nisan 14 would apparently have fallen on a Thursday and not Friday as tradition has it. This dating is backed up by independent Jewish tradition that Jesus’ execution was on the eve of Passover, and also by astronomical calculations showing that Passover never fell on Friday in the years between AD 27 and 34.30 Calculations can be very tricky since in the Jewish world, evening and morning make a day and most all festivals begin on the eve preceding the actual day.
If Jesus had his supper at the beginning of Nisan 14 it would have almost had to have been without a lamb. The lambs were not slain until the next day, in the afternoon of Nisan 14. Since Jesus and his group were not in too good of standing with the Jewish establishment, getting a Passover lamb slain may have presented a problem at any time. Guzik says, “However, it would be wrong to say that there was no Passover lamb at this last supper Jesus had with his disciples; he was the Passover lamb. Paul would later refer to Christ, our Passover, was sacrificed for us (1 Corinthians 5:7).” 31
In biblical times we know that the Passover began at evening twilight at the start of the fourteenth day of the Hebrew month of Nisan (Lev. 23:5; Exo. 12:1-30; 43-51; Deut. 16:1-8). The seven-day Festival of Unleavened Bread began at the same hour on the fifteenth day of Nisan (Lev. 23:6; Num. 28:16-17). Starting with the fourteenth, no ordinary work could be done (Lev. 23:7). This prohibition obviously did not apply to the priesthood and the sacrifices at the temple (Num. 28:9-10). Alfred Edersheim (1825-89) was a biblical scholar and Jewish convert to Christianity. He had deeply studied the Talmud and Torah and was very familiar with Jewish practices. Edersheim in his book The Temple carefully explains the Passover chronology for us. He tells us how the festival of Passover included Unleavened Bread, and lasted from the fourteenth to the twenty-first day of Nisan (a total festival time of eight days).32
Edersheim states that the Passover lambs in Jesus’ time were slaughtered on the afternoon of the fourteenth. This was reckoned as a time between when the sun commenced to go down and actual sundown. Because of the multitudes of Passover lambs to be slaughtered, the daily evening sacrifice on the fourteenth, which normally would have been slain at 2:30 PM and offered at about 3:30, was moved up an hour.33
At the beginning of the fourteenth day, the leaven was removed from homes. This is probably what Matthew has reference to by mentioning unleavened bread. If all the leaven had not been removed the previous evening it could be removed in the forenoon of the fourteenth.34 The leaven was then taken out and burned by the head of the family. In Judea some work could continue until mid-day. However, new work could not be started on the fourteenth day. As we have mentioned, the Passover lambs were sacrificed in the afternoon of the fourteenth day. As Edersheim mentions, the Paschal Supper for Israel would have necessarily happened at the beginning of the fifteenth day.35
Because of the Jewish calendar and the fact that feast days began in the evening, the chronology of Passover can be quite complicated. All the synoptic writers, including Matthew, seem to record the feast as occurring at the beginning of Nisan 15 as was customary.36 Of course, there is a great deal of confusion and varying opinions among Gentile commentators today. To make matters even more confusing, the Jewish people can no longer sacrifice the Passover lambs, so the dinner is now held at the beginning of Nisan 14 instead of Nisan 15. Often, lamb is not even served for this dinner.
John 18:28 seems to substantiate the early dating: “Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover.” Clearly, the leaders were expecting to eat the Passover on that coming evening at the beginning of Nisan 15. By that time Jesus would have died on the cross, expiring precisely at the time the Passover lambs were being slain.
We will not likely solve this problem of dating between John and the Synoptic Gospels. Many ideas have been put forth but most are not satisfactory.37 The problem is now complicated by two thousand years of teaching (some of it erroneous) and by our lack of understanding of ancient biblical customs. There is one thing for certain, that Christ is our Passover Lamb, who is now sacrificed for us, and that should be sufficient.
“He replied, ‘Go into the city to a certain man and tell him, “The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.”’ So the disciples did as Jesus had directed them and prepared the Passover” (26:18-19). Mark and Luke give us a little more color concerning this account. Jesus sent Peter and John and told them that as they entered the city they would see a man carrying a jar of water (Mk. 14:13; Lk. 22:10). They were to follow him to the house and explain that the Teacher needed to celebrate the Passover there. This would be a strange sign since men did not usually carry water. It was normally the task of women.
Some writers try to say that this was a sort of prearranged signal that Jesus had worked out in advance. When we consider the hundreds of thousands that must have been thronging the streets of Jerusalem for the great festival, we can see how silly this idea is. How could anyone be able to arrange such a precise signal? What we obviously have is the Spirit of Prophesy working strongly in Jesus. He knew beforehand exactly what the two disciples would encounter, just as he knew that Peter would betray him three times before the cock could crow twice.
The fact that the owner had a large upper room all prepared (Lk. 22:12) was a miracle of no small magnitude. Having lived in Jerusalem many years and having been there numerous times for the Passover, I can say that there is usually not an empty room available at such a time. Jerusalem is a city that is compact together (Psa.122:3) and crowded. There is usually not a closet that is not in full use at Passover time. It was customary for houses to be filled with pilgrims and the lodging was free.38 The pilgrims did normally leave as a gift to their host, the hide of the sacrificed animal and the vessels used in the offering.39
EXPOSING THE BETRAYER
When evening came, Jesus was reclining at the table with the Twelve. Matthew 26:20
As we have noted, Jesus and his disciples were reclining at the table, as was customary for banquets during that time. This does not do much for the famous painting of The Last Supper by Leonardo da Vinci in the late fifteenth century. He has Jesus and all the disciples sitting around a very large table.
At this last banquet we know that John was reclining at the primary place of honor on Jesus’ right hand. He was close enough to lean on Jesus’ breast (Jn. 13:25). The second seat of honor was at Jesus’ left hand. We have every reason to believe that Judas was reclining in that position. Indeed, he was close enough that Jesus could dip with him in the bowl (Mk. 14:20).40 We can imagine that despite Jesus’ previous instruction about taking the lowest seat that there was a mad scramble for the chief seats that night. In fact, there was an argument about who would be the greatest (Lk. 22:24). Jesus humbled himself and washed their feet to give them an example of how they should serve one another (Lk. 22:27).
“And while they were eating, he said, ‘Truly I tell you, one of you will betray me’” (26:21). We can imagine that the blood drained out of the face of Judas upon hearing this. He no doubt felt he was so clever in secretly betraying Jesus, but now he realized that Jesus knew all about his deception. This was exactly what Psalm 41:9 had spoken of many centuries before: “Even my close friend, someone I trusted, one who shared my bread, has turned against me.”
“They were very sad and began to say to him one after the other, ‘Surely you don’t mean me, Lord?’” (26:22). It did not seem to be a pleasant way to begin a great celebratory meal, and yet betrayal was a very serious offense. It had to be dealt with. Coffman responds saying, “every man present felt the awful possibility of forsaking and betraying him. How shamefully weak is every man!” 41 Morris adds, “…nobody expected that there would be treachery in this tightly knit little group.” 42
“Jesus replied, ‘The one who has dipped his hand into the bowl with me will betray me’” (26:23). Keener says, “That someone who was betraying a person would ‘dip in the bowl’ with that person would have horrified ancient readers, who saw hospitality and the sharing of table fellowship as an intimate bond.” 43 There were probably several food dishes on the table that night. There were the bitter herbs or maror (representing the bitter life in Egypt or in sin). This could have been horseradish. There was the eating of the charoset (a nut and juice mixture resembling mortar used in Egypt). Of course, these items would have been dipped out with a slice of matzah or unleavened bread.
“The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (26:24). What serious and scary words these are! They should have turned Judas stiff with fear and trembling. One would think that upon hearing them Judas would have cried desperate tears and begged to be forgiven. There was no such action. We can see how, due to his hardness, Judas was “doomed to destruction” (Jn. 17:12). He had in a very real sense doomed himself. Utley says, “Judas’ betrayal was a necessary, predicted act,” and a part of “the mystery of election and free will.” 44
“Then Judas, the one who would betray him, said, ‘Surely you don’t mean me, Rabbi?’ Jesus answered, ‘You have said so’” (26:25). The expression “you have said” was a well-understood affirmative in the idiom of that day.45 The moral choice of Judas was horribly tragic. He betrayed his Master to a terrible death and he did it all for a few pieces of silver. He not only betrayed Jesus but in a real sense he betrayed all Israel and the whole human race. Indeed, it would have been far better had he not been born.
We sense the hardness in Judas as he calls Jesus “Rabbi.” France comments: “It is interesting that instead of kyrie (‘Lord’)…Judas, here and in v. 49, uses Rabbi (Master), a term appropriate to any Jewish teacher, and not used at all by the other disciples in Matthew. So his question, in comparison with theirs, rings hollow…” 46
It is necessary to go to John’s gospel to fill in the blanks here. At this point Jesus told Judas that he needed to do quickly what he had to do (Jn. 13:27). With that Judas departed. The other disciples still did not understand that the betrayer was Judas. They thought perhaps that Judas needed to go out and purchase items for the coming Passover or to make a gift to the poor. Since he was the one who carried the money bag no one thought further of his departure. We can probably say that had the other disciples known his true mission he would have never left with his life.47 Judas went out into the night and in doing so he missed the Lord’s Supper and the institution of the New Covenant.
THE LORD’S SUPPER
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” Matthew 26:26
Here we have the institution of the Lord’s Supper, which is also called Communion or the Eucharist. This was something the Lord greatly desired to do with the disciples (Lk. 22:15). We should note that here the bread is blessed first as in most Communion services, but in Luke, the cup of wine is taken and blessed first (Lk. 22:17-18).
It is significant that the unleavened bread of Passover now becomes the symbol of the unleavened and sinless life of Jesus. In the Passover the clear message is that our lives should also be unleavened or sinless, patterned after the life of Christ and empowered by him. Thus the New Covenant was begun, as described in Jeremiah 31:31-34, Ezekiel 36:22-36, and Zechariah 9:11. In our blessings we often bless the food or the bread. In the Hebrew blessing it is the Lord who is blessed, for he is the giver of the food or bread.
“Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom’” (26:27-29). The cup of wine harks back to Exodus 24:8, where the blood was sprinkled upon the people and they were thus sanctified. Now through the shed blood of Jesus a new and eternal sanctification is made.
It would help us to remember that in the Passover, four cups of red wine were taken, two before the meal and two after. For the non-drinkers, we might mention that the wine was mixed with water at the ratio of three parts of wine and two parts of water.48
The Passover began with the father or leader taking the first cup, blessing it and passing it to the others. The ancient Hebrew blessing over the wine went: “Ba-ruch a-tah Adonai Elo-he-nu Melek ha-olam, bo-reh p’ree ha-ga-fen (Blessed are you O Lord our God, King of the Universe, who creates the fruit of the vine).
The four cups of the Passover were based upon the four “I wills” of Exodus 6:6-7: “I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people…’” The first cup is called the kiddush or the sanctification. It is thought that the third cup, directly after the meal, was the cup of the Lord’s Supper.49 It is also felt that Jesus did not partake of the fourth and final cup of wine. 50
The first recorded Lord’s Supper is found in Paul’s letter of 1 Corinthians 11:17-34. 51
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Cor. 11:23-26).
Paul apparently received this information by revelation from the Risen Christ. In this passage he gives us several pointers on how we can best continue to celebrate the supper.
We should note that there is nothing in this supper that would claim the elements as the literal blood and body of the Lord. Such an understanding was impossible since Christ was present in his flesh.52 We should note the unmistakable sacrificial language of this supper (cf. Isa. 42:6; 49:8; 52: 13ff…53:6, 10- 12, cf. Rom. 5:17-19).
Apparently the early church included the supper at the culmination of what was called the “love feast” or fellowship meal (Acts 2:42; 20:7-12; Jude 1:12).53 The supper looked forward to the great Messianic banquet that would come at the end of the age.54
“When they had sung a hymn, they went out to the Mount of Olives” (26:30). The Passover ends with drinking the fourth and final cup and with singing the Hallel Psalms (Psa. 113-118). After singing, they all went out to the Mount of Olives. The commentator Wiersbe remarks here: “Imagine our Lord singing when the cross was only a few hours away!” 55
Let us pause to consider some of the words Jesus and the disciples were singing as they went out to Gethsemane. Psalm 116:3-4, “The cords of death entangled me, the anguish of the grave came upon me; I was overcome by trouble and sorrow. Then I called on the name of the LORD: ‘O LORD, save me!’” Psalm 116:15, “Precious in the sight of the LORD is the death of his saints.” Psalm 118:6, “The LORD is with me; I will not be afraid. What can man do to me? Psalm 118:17, “I will not die but live, and will proclaim what the LORD has done.” Psalm 118:19, “Open for me the gates of righteousness; I will enter and give thanks to the LORD.” Psalm 118:22–23, “The stone the builders rejected has become the capstone; the LORD has done this, and it is marvelous in our eyes.”
JESUS PREDICTS PETER’S DENIAL
Then Jesus told them, “This very night you will all fall away on account of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ But after I have risen, I will go ahead of you into Galilee.” Matthew 26:31-32
Jesus knew that all his disciples would fall away that very night, and they all forsook him. Peter and John followed far behind him. All this would fulfill the words of Zechariah the prophet who said, “…Strike the shepherd, and the sheep will be scattered…” (Zech. 13:7). Although Jesus spoke of his death, he also spoke of his resurrection. In this passage the Lord promised to meet them again in the beautiful Galilee. France says, “…When they leave for Galilee, rather than leaving a corpse behind in Jerusalem, they will find a risen Lord is already there ahead of them!…” 56
“Peter replied, ‘Even if all fall away on account of you, I never will’” (26:33). We see in Peter a great deal of pride that would have to be dealt with. He probably felt he was the rock and that the church would be built on him (cf. 16:18). If he was the rock then he could never fall. “He thought that he was stronger than Jesus knew him to be.” 57 Guthrie says, “The first to confess also becomes the first to deny.” 58
“‘Truly I tell you,’ Jesus answered, ‘this very night, before the rooster crows, you will disown me three times’” (26:34). We cannot miss the fact that Satan has to ask permission of the Lord to tempt the saints (cf. Lk. 22:31-34). This fact is also made plain in the first part of Job’s book (1:6-12 and 2:1-6). Our God is Lord of all with all spiritual powers in Heaven and Hell subject to him. We need to remember this all-important fact when we fall under temptation.
Satan wanted to sift Simon like one would sift wheat or flour (Lk. 22:31). Fortunately, Jesus had already prayed for him that he would survive this sifting. Had Jesus not prayed for him there was every possibility that he would have ended up like Judas. Thanks to the grace of God, Simon Peter lived on to head up the Lord’s work, to preach a powerful sermon on Pentecost and to write two epistles for the church. We believers can thank God today that Jesus in Heaven is still interceding for us (Heb.7:25; 9:24; 1 Jn. 2:1).
The sad fact for Peter was that he would deny the Lord three times that very night. He would even end his denials with curses. All this would happen before the cock could crow twice. Since cockcrowing could happen anywhere between 11:30 and 3:30 in the mornings, Peter’s denials were not to be long in coming.59 Utley tells us that this must have been a Roman rooster since the Jews did not allow chickens to be raised in the Holy City.60
“But Peter declared, ‘Even if I have to die with you, I will never disown you.’ And all the other disciples said the same” (26:35). Obviously, Peter had a pretty high and proud opinion of himself. In his boasting he even demeaned the other disciples and disputed the Lord as well.
IN THE GARDEN OF GETHSEMANE
Then Jesus went with his disciples to a place called Gethsemane, and he said to them, “Sit here while I go over there and pray.” Matthew 26:36
Jesus left the supper in Jerusalem and with his disciples he walked to the Mount of Olives, to a garden called Gethsemane. This name is derived from the Hebrew words for “oil press.” 61 Indeed, to this day there are many olive trees on the mountain and especially in this particular area. Some of these trees are extremely old. Today the beautiful Church of All Nations is located in the present-day Garden of Gethsemane. It sits very near the bottom of the Kidron Valley and is quite close to the present wall around Jerusalem and the Temple Mount.
In order to get to Gethsemane Jesus and his disciples had to cross the Brook Kidron. We cannot help but be reminded of King David when he fled Jerusalem and also crossed the Kidron (2 Sam. 15:23). Wiersbe notes how both Jesus and David were at the time throne-less kings who were only accompanied by their closest friends, while they were both rejected by their own people.62 In a sense it was a valley of the shadow of death for both of them.
This was familiar territory for Jesus and his disciples. It seems that Jesus and his disciples camped out there at times (Mk. 14:32; Lk. 22:39; Jn. 18:2). Since there was no room for gardens in the Old City, wealthy people made for themselves gardens on the Mount of Olives.63 Jesus probably had permission from one of these owners to camp there with his disciples. Some people still have private gardens on the Mount of Olives. On occasions our tour groups have gained access to these for our times of meditation, prayer and picture-taking.
Jesus instructed his tired, weary and sleepy disciples to sit while he went a short distance away to pray. Luke adds here that he admonished them: ‘…Pray that you will not fall into temptation’” (Lk. 22:40). The disciples did not understand that in the next few hours the battle for their salvation and that of the world would be fought and won by their Master. Wiersbe adds, “…how much it would have meant to their Lord if they had watched and prayed with him.” 64
“He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. Then he said to them, ‘My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me’” (26:37-38). In a very real sense the weight of the whole world was on his shoulders as he prayed. He was the Passover Lamb of God who had come to the earth to bear the sins of the whole human race. Paul would later say in 2 Corinthians 5:21, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Later on Peter would say: “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. (1 Pet. 2:24).”
No doubt Jesus remembered many scriptures like Psalms 42:5-6, 11; 43:5; 142:3-6; 143:3-4 as he struggled in prayer. Utley says: “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.” 65
“Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will’” (26:39). There is no question that the cup Jesus spoke of represented awful suffering and death (cf. 20:22; Isa. 51:22).” 66 Jesus prayed for the cup to be taken away if that was possible. Nevertheless, if it was the Father’s will he was prepared to drink every last drop of it. Before he would finish the cup he would be made sin and a curse for mankind (2 Cor. 5:21; Gal. 3:13). Already, the wrath of God was coming upon him as the world’s sin-bearer (cf. Isa. 51:17; 53:5-6, 12). Utley says, “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.” 67
“Then he returned to his disciples and found them sleeping. ‘Couldn’t you men keep watch with me for one hour?’ he asked Peter. ‘Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak’” (26:40-41). We remember that Jesus had stressed the word “watch” when he gave them the Olivet discourse some time before. He had just stressed the word again in verse 38. They were to watch and stay awake. Now they were all caught sleeping, even the chief apostle. Amazingly, these were tough fishermen who were used to fishing all night without nodding off. Now under the pressure of the hour of redemption they were wilting away. Edwards suggests that the lateness of the hour or even the big Passover dinner and the wine may have helped wipe them out. 68 Luke 22:45 tells us they were also “…exhausted from sorrow.”
“He went away a second time and prayed, ‘My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.’ When he came back, he again found them sleeping, because their eyes were heavy. So he left them and went away once more and prayed the third time, saying the same thing” (26:42-44). Doctor Luke in his gospel mentions that Jesus prayed so earnestly that his sweat became like large drops of blood (Lk. 22:44). Wiersbe thinks he might be describing the medical condition of hematidrosis. This is a situation that occurs when one is under great emotional stress. In this condition the tiny blood vessels can rupture in the sweat glands, producing a mixture of blood and sweat.69 There have been a few cases in history where this has occurred.
Matthew and Mark tell us that Jesus prayed three times. On each occasion he found his disciples fast asleep. In 1868 Elizabeth Clephane wrote the hymn The Ninety and Nine, with this mournful verse:
But none of the ransomed ever knew
how deep were the waters crossed;
nor how dark was the night that the Lord passed thro’
ere he found his sheep that was lost. 70
Indeed, it was such a dark night of suffering for the Lord that an angel at last came and ministered to him (Lk. 22:43-44).
“Then he returned to the disciples and said to them, ‘Are you still sleeping and resting? Look, the hour has come, and the Son of Man is delivered into the hands of sinners. Rise! Let us go! Here comes my betrayer!’” (26:45-46). This was the greatest and most important “watch” assignment ever given to humans, and they were still snoozing away. They were so sound asleep that they were unable to warn Jesus of the band approaching to arrest him. Jesus was awake and fully in charge of the situation.71 He went out to meet his captors. Kretzmann says, “He is not like a fugitive whom the officers of the law must seek and finally drag forth from a place of hiding; He is like a conqueror meeting the vanquished.” 72
THE ARREST OF JESUS
While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. Matthew 26:47
That night a mob, no doubt with torches, wound their way down from the Temple Mount, crossed the Kidron and gathered around Jesus and his disciples. Now that it was night, these men, who probably included many of the temple guard, were very brave. They could have arrested Jesus any time as he taught in the temple but they did not have the nerve for that. John even tells us that there were some Roman troops with them (Jn. 18:3). It was quite a motley crew, led by Judas, who was now the arch traitor of all times. Guzik says, “They clearly regarded Jesus as a dangerous man and came to take him with great
force.” 73
“Now the betrayer had arranged a signal with them: ‘The one I kiss is the man; arrest him.’ Going at once to Jesus, Judas said, ‘Greetings, Rabbi!’ and kissed him” (26:48-49). Judas led the group directly to Jesus. John’s gospel gives us some extra information. He tells us that when Jesus said “I am he,” the whole contingent seemed to be overcome with the force of his great authority. They immediately drew back and fell down (Jn. 18:6).
Judas came forward and kissed Jesus. The Greek word used here for kiss is kataphilein. It is intensive and suggests that Judas gave Jesus a prolonged or repeated kiss.74 We might wonder if this lavish kiss may have expressed some slight remorse for his evil act or if Judas was making sure the arresting party knew exactly who Jesus was. How the words of Proverbs 27:6 came true that night: “Wounds from a friend can be trusted, but an enemy multiplies kisses.” We might wonder why it was necessary for Judas to point Jesus out. The night was dark, especially in the olive groves and it was a day long before photography. Even the faces of great celebrities were not widely known.75
“Jesus replied, ‘Do what you came for, friend.’ Then the men stepped forward, seized Jesus and arrested him” (26:50). France points out that the use of the word “friend” here has an element of rebuke in it. We see the same usage in 20:13 and 22:12.76 After the kiss Jesus was formally arrested.
“With that, one of Jesus’ companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear” (26:51). From John 18:10, we know that this unnamed swordsman was none other than Peter. From the same passage we know that the servant’s name was Malchus. In Luke 22:50-51, we are told that Jesus immediately healed the wounded ear. Wiersbe quips, “Had Jesus not healed the ear of Malchus, there probably would have been four crosses on Calvary!” 77 Obviously, Peter and the other disciples had misunderstood Jesus’ words in Luke 22:36-38.
“‘Put your sword back in its place,’ Jesus said to him, ‘for all who draw the sword will die by the sword. Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?’” (26:52-53). Jesus’ words might have reflected a bit of folk wisdom about instigating violence. Wiersbe feels that Peter had to fight with the sword in order to back up all the boastful words he had spoken in the Upper Room. He was sleeping while he should have been praying and now he was declaring war while Jesus was surrendering himself.78 Jesus had no shortage of help if he wished to declare war on these sinners. He could call more than twelve legions of angels to his side. If we figure some five or six thousand per legion, Jesus could have had some seventy-two thousand angelic warriors to defend him.79
“But how then would the Scriptures be fulfilled that say it must happen in this way?” (26:54). A multitude of scriptures may be referred to here (cf. Psa. 22:6-8, 15-16; 41:9; Isa. 1:6; 53:9-12; Zech. 11:12-13; 12:10; 13:7). Jesus was determined to live by the book and if need be to die by the book. He did just that.
“In that hour Jesus said to the crowd, ‘Am I leading a rebellion, that you have come out with swords and clubs to capture me? Every day I sat in the temple courts teaching, and you did not arrest me. But this has all taken place that the writings of the prophets might be fulfilled.’ Then all the disciples deserted him and fled” (26:55-56). The disciples were filled with brave talk until the swords came out and then they were nowhere to be found.
Jesus began to mock the cowardice of these religious leaders who came out to arrest him as if he was a heavily armed villain.80 They had many opportunities to arrest him as he peacefully taught the people at the temple. How true the words of scripture that the Prince of Peace would be numbered with the transgressors (Isa. 53:12).
JESUS BEFORE THE SANHEDRIN
Those who had arrested Jesus took him to Caiaphas the high priest, where the teachers of the law and the elders had assembled. Matthew 26:57
In John 18:12ff., we are told that Jesus was first taken to the former high priest Annas, who was the father-in-law of Caiaphas. Although Annas had been deposed by the Romans he still carried a lot of authority. Originally the high priestly office was a permanent one and likely the people still looked upon the office that way.
This may have been but a preliminary meeting, while some members of the Sanhedrin were being hastily assembled in another wing of the priestly palace.81 After some initial abuse, Jesus was sent on to Caiaphas. It seems likely that Annas and Caiaphas had their residences in the same building.82 They likely shared a courtyard. France says of this meeting: “…it is possible that the ‘trial’ took place in two stages, first an informal, hastily convened gathering to determine the charge against Jesus, followed by a more formal verdict pronounced by the full Sanhedrin in the morning.” 83
From the outset there were many things wrong with these meetings. It was highly irregular for the Sanhedrin to meet in a night session. Capital trials had to be held in the daytime and the court could not render a verdict in such a case until a day had intervened. Executions during feasts were forbidden.84 Also, the Sanhedrin could not meet on the eve of a Sabbath or during a festival.85
“But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the outcome” (26:58). Matthew takes a break here to catch us up on Peter. After being rebuked for his swordplay he followed the Lord at a distance. We might say that it is never good to follow the Lord at a distance. The Master wants us always to follow closely and to keep in step regardless of where he may be headed.
From John’s gospel we realize that the Beloved Disciple was also following the Lord and by his connections was able to help Peter get into the priestly compound (Jn. 18:15-18).
“The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death” (26:59). From the outset this was quite a compromised court. They already deemed Jesus guilty and their purpose was to look for false evidence in order to put him to death. In today’s language they may have examined the witnesses charging: “Do you swear to tell a lie, the whole lie, and nothing but the lie, so help you God?” Barclay says, “…it is abundantly clear that, in their eagerness to get rid of Jesus, they broke their own rules. The Jews had reached such a peak of hatred that any means were justified to put an end to Jesus.” 86
We might say a thing or two about the Sanhedrin. “The Sanhedrin was composed of three groups: leading priests, teachers of the law, and elders. It had seventy members plus the high priest, but a mere twenty-three made a quorum. The ‘whole Sanhedrin’ need not mean that everyone was present (cf. Lk. 23:50-51)….At least two witnesses were required in a capital case…” 87 Barclay adds that “…no decision of the Sanhedrin was valid unless it met in its own meeting place, the Hall of Hewn Stone in the Temple precincts.” 88
Although the Sanhedrin was looking for false witnesses, their own Law of Moses warned them against such practices (Deut. 19:15-21). They greatly desired to kill Jesus but the Romans had taken from them the power of death. In order to kill Jesus they would have to present a case before the Romans that would be worthy of execution. We might think within ourselves that this was a warped and horrible court. However, “…God could rightly point the finger at every one of us and legitimately claim that we killed his Son.” 89
“But they did not find any, though many false witnesses came forward. Finally two came forward and declared, ‘This fellow said, “I am able to destroy the temple of God and rebuild it in three days”’” (26:60-61). The Sanhedrin knew that in order to condemn a person of a capital crime it was necessary to have two witnesses (cf. Num. 35:30; Deut. 17:6; 19:15). They worked in a frenzy through the night in order to cobble up some case against the Lord. At last two witnesses agreed that Jesus had said he could destroy the temple and rebuild it in three days (cf. Jn. 2:19). However, Jesus was speaking of the temple of his body (Jn. 2:21).
Coffman describes this hectic meeting saying: “…Caiaphas stood up. The judicial bench had suddenly become a very hot seat for him. The whole wretched business was badly out of hand, and they were at their wits’ end to know how to get out of it. Little did they dream that at the precise moment decided by Christ, he would stand forth in all his solemn majesty and hand them, of his own volition, the key“Then the high priest stood up and said to Jesus, ‘Are you not going to answer? What is this testimony that these men are bringing against you?’ But Jesus remained silent. The high priest said to him, ‘I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God’” (26:62-63). Before the high priest and his charges Jesus sat in regal silence, refusing to answer even a word (cf. Isa. 53:7). The high priest was now desperate and he made the bold step of charging Jesus under oath to the living God to declare whether or not he was the Messiah and the Son of God.
Osborne comments: “The Sanhedrin must have held their collective breath in anticipation. Here was the question that could make or break the entire plot…Caiaphas put Jesus under oath so that Jesus would be forced to answer by law (Lev. 5:1); thus he would be forced to incriminate himself.” 91 Keener notes that according to later rabbinic law it was not permitted for the high priest to force a person to convict himself ‘You have said so,’ Jesus replied. ‘But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (26:64). His audience must have been shocked as Jesus answered positively in the idiom of his day. He was saying plainly, in the words of Daniel 7:13-14, that he was not only the divine Son of Man but that his place was beside the Mighty God before whom he would come with heavenly power. Coffman says, “Both Christ and his enemies understood this as a claim to be the divine Messiah.” 93 Osborne says, “This represented the highest view of Jesus’ deity possible…” 94
“Then the high priest tore his clothes and said, ‘He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy’” (26:65). Tearing of one’s clothes (Heb. Kria) was an ancient sign of grief (Gen. 37:34; 2 Sam. 1:11; Job 1:20). While a high priest could not tear his clothes for a loss in his own family (Lev. 10:6; 21:10), he could tear his clothes if blasphemy was uttered in his presence.95 Of course, blasphemy in the Old Testament carried the death penalty by stoning (Lev. 24:10-23).
“‘What do you think?’ ‘He is worthy of death,’ they answered” (26:66). The high priest had now finagled the death sentence for Jesus. He was no doubt much relieved and even more so when the whole Sanhedrin jumped on board with the decision. We are reminded of Isaiah 53:3: “He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.” Meyer says of him, “Others die because they are born; he was born that he might die.” 96
“Then they spit in his face and struck him with their fists. Others slapped him and said, ‘Prophesy to us, Messiah. Who hit you?’” (26:67-68). Their seething hatred of Jesus now burst out beyond control. They spat upon him and struck him in their rage (cf. Isa. 50:6). This was the beginning of an awful physical ordeal in which Jesus was literally beaten to a bloody pulp. Isaiah prophesied “… his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness…” (Isa. 52:14).
Keener makes plain that such treatment, of striking and taunting a prisoner, was not permitted by Jewish law.97
PETER’S TRIAL AND DENIAL OF JESUS
Now Peter was sitting out in the courtyard, and a servant girl came to him. “You also were with Jesus of Galilee,” she said. But he denied it before them all. “I don’t know what you’re talking about,” he said. Matthew 26:69-70
Peter did not watch and pray as Jesus instructed (v. 40-41) and now he had to pay the price for that disobedience. It seems from John’s account that Peter denied Jesus even in the presence of John as the servant girl at the door questioned him (Jn. 18:15-17). Then he went on to try warming himself at the devil’s fire and more trouble was destined to come his way.
Barclay says of this incident: “No one can read this passage without being struck with the staggering honesty of the New Testament. If ever there was an incident which one might have expected to be hushed up, this was it— and yet here it is told in all its stark shame.” 98
“Then he went out to the gateway, where another servant girl saw him and said to the people there, ‘This fellow was with Jesus of Nazareth.’ He denied it again, with an oath: ‘I don’t know the man!’” (26:71-72). Morris comments that, “…nothing is more likely than that when one made an accusation against Peter others took it up.” 99 The settings of Peter’s denials seem a little confusing at first sight but we must remember that a group of hostile and accusing people were present and perhaps many people were making accusations against Peter. In an attempt to stifle this activity Peter ended by pronouncing a curse upon himself, if he was not telling the truth.
“After a little while, those standing there went up to Peter and said, ‘Surely you are one of them; your accent gives you away’” (26:73). When one hound barks and the subject runs away all the other hounds will give chase. Perhaps in his curses the crowd could detect a Galilean accent and that did it. Barclay says, “The Galileans spoke with a burr; so ugly was their accent that no Galilean was allowed to pronounce the benediction at a synagogue service…” 100 It seemed at this point that all his accusers framed up on him.
“Then he began to call down curses, and he swore to them, ‘I don’t know the man!’ Immediately a rooster crowed” (26:74). This was obviously the second crowing of the rooster. “…Peter was swearing that he did not know Jesus and was invoking a curse on himself if his words were untrue. He was saying, in effect, “May God strike me dead if I am lying.” 101 Something almost worse happened. Luke’s gospel tells us that at this point Jesus turned and looked directly at Peter (Lk. 22:61).
“Then Peter remembered the word Jesus had spoken: ‘Before the rooster crows, you will disown me three times.’ And he went outside and wept bitterly” (26:75). Peter, the Lord’s chief apostle, had totally failed at the Lord’s moment of crisis. How was Peter any different than Judas? Morris says, “But we should understand Peter’s tears as an expression of grief and repentance; by the following Sunday he was back with the followers of Jesus. It was his loyalty to Jesus, not his temporary repudiation of his leader, that showed the real Peter.” 102 In time, the Resurrected Christ reinstated Peter. Just as he had publicly denied the Lord three times, Jesus had to publicly reaffirm his faith three times (Jn. 21:15-19).