Matthew 26

The Chief Priests and Elders Plot to Kill Jesus

1 And it happened that when Jesus had finished all these sayings, he said to his disciples,

2 "You know that after two days the Passover takes place, and the Son of Man will be handed over in order to be crucified."

3 Then the chief priests and the elders of the people assembled in the palace of the high priest, who was named Caiaphas,

4 and plotted in order that they could arrest Jesus by stealth and kill [him].

5 But they were saying, "Not during the feast, so that there will not be an uproar among the people."

Jesus’ Anointing at Bethany

6 Now [while] Jesus was at Bethany in the house of Simon the leper,

7 a woman came up to him holding an alabaster flask of very expensive perfumed oil, and poured [it] out on his head [while he] was reclining at table.

8 And [when] the disciples saw [it] they were indignant, saying, "{Why} this waste?

9 For this could have been sold for a large sum and given to the poor!"

10 But Jesus, knowing [this], said to them, "Why do you cause trouble for the woman? For she has done a good deed for me.

11 For the poor you always have with you, but you do not always have me.

12 For [when] this woman poured this ointment on my body, she did [it] in order to prepare me for burial.

13 Truly I say to you, wherever this gospel is proclaimed in the whole world, what this woman has done will also be told in memory of her."

Judas Arranges to Betray Jesus

14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests

15 [and] said, "What are you willing to give me if I in turn deliver him to you?" So they set out for him thirty silver coins.

16 And from that time on, he began seeking a favorable opportunity in order that he could betray him.

Jesus’ Final Passover with the Disciples

17 Now on the first [day] of the feast of Unleavened Bread the disciples came up to Jesus, saying, "Where do you want us to prepare for you to eat the Passover?"

18 And he said, "Go into the city to a certain man and tell him, 'The Teacher says, "My time is near. I am celebrating the Passover with you with my disciples." '

19 And the disciples did as Jesus directed them, and they prepared the Passover.

20 And [when it] was evening, he was reclining at table with the twelve disciples.

21 And [while] they were eating he said, "Truly I say to you, that one of you will betray me."

22 And greatly distressed, each one began to say to him, "{Surely I am not he, am I}, Lord?"

23 And he answered [and] said, "The one who dips his hand in the bowl with me--this one will betray me.

24 The Son of Man is going just as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if that man had not been born."

25 And Judas, the one who was betraying him, answered [and] said, "{Surely I am not he, am I}, Rabbi?" He said to him, "You have said [it]."

The Lord’s Supper

26 Now [while] they were eating Jesus took bread and, [after] giving thanks, he broke [it], and giving [it] to the disciples, he said, "Take, eat, this is my body."

27 And [after] taking the cup and giving thanks he gave [it] to them, saying, "Drink from it, all of you,

28 for this is my blood of the covenant which is poured out for many for the forgiveness of sins.

29 But I tell you, from now [on] I will never drink of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father."

30 And [after they] had sung the hymn, they went out to the Mount of Olives.

Jesus Predicts Peter’s Denial

31 Then Jesus said to them, "You will all fall away because of me during this night, for it is written, 'I will strike the shepherd and the sheep of the flock will be scattered.'

32 But after I am raised, I will go ahead of you into Galilee."

33 But Peter answered [and] said to him, "If they all fall away because of you, I will never fall away!"

34 Jesus said to him, "Truly I say to you that during this night, before the rooster crows, you will deny me three times!"

35 Peter said to him, "Even if it is necessary for me to die with you, I will never deny you!" And all the disciples said the same [thing].

The Prayer in Gethsemane

36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, "Sit here while I go over there [and] pray."

37 And taking along Peter and the two sons of Zebedee, he began to be distressed and troubled.

38 Then he said to them, "My soul is deeply grieved, to the point of death. Remain here and stay awake with me."

39 And going forward a little he fell down on his face, praying and saying, "My Father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you [will]."

40 And he came to the disciples and found them sleeping, and he said to Peter, "So, were you not able to stay awake with me one hour?

41 Stay awake and pray that you will not enter into temptation. The spirit [is] willing, but the flesh [is] weak!"

42 Again for the second time he went away [and] prayed, saying, "My Father, if this cannot pass unless I drink it, your will must be done."

43 And he came again [and] found them sleeping, {for they could not keep their eyes open}.

44 And leaving them again, he went away [and] prayed for the third [time], saying the same thing again.

45 Then he came to the disciples and said to them, "Are you still sleeping and resting? Behold, the hour is near, and the Son of Man is being betrayed into the hands of sinners.

46 Get up, let us go! Behold, the one who is betraying me is approaching!"

The Betrayal and Arrest of Jesus

47 And [while] he was still speaking, behold, Judas--one of the twelve--arrived, and with him a large crowd with swords and clubs, from the chief priests and elders of the people.

48 Now the one who was betraying him had given them a sign, saying, "[The one] whom I kiss--he is [the one]. Arrest him!"

49 And he came up to Jesus immediately [and] said, "Greetings, Rabbi," and kissed him.

50 And Jesus said to him, "Friend, [do that] for which you have come." Then they came up [and] laid hands on Jesus and arrested him.

51 And behold, one of those with Jesus extended his hand [and] drew his sword, and striking the slave of the high priest, cut off his ear.

52 Then Jesus said to him, "Put your sword back into its place! For all who take up the sword will die by the sword.

53 Or do you think that I cannot call upon my Father, and he would put at my disposal at once more than twelve legions of angels?

54 How then would the scriptures be fulfilled that it must happen in this way?"

55 At that time Jesus said to the crowds, "Have you come out with swords and clubs, as against a robber, to arrest me? Every day in the temple [courts] I sat teaching, and you did not arrest me!

56 But all this has happened in order that the scriptures of the prophets would be fulfilled." Then the disciples all abandoned him [and] fled.

Jesus Before the Sanhedrin

57 Now those who had arrested Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders had gathered.

58 But Peter was following him from a distance, as far as the courtyard of the high priest. And he went inside [and] was sitting with the officers to see the outcome.

59 Now the chief priests and the whole Sanhedrin were looking for false testimony against Jesus in order that they could put him to death.

60 And they did not find [it], [although] many false witnesses came forward. And finally two came forward

61 [and] said, "This man said, 'I am able to destroy the temple of God and rebuild [it] within three days.'"

62 And the high priest stood up [and] said to him, "Do you reply nothing? What are these [people] testifying against you?"

63 But Jesus was silent. And the high priest said to him, "I put you under oath by the living God, that you tell us if you are the Christ, the Son of God!"

64 Jesus said to him, "You have said [it]. But I tell you, from now [on] you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven."

65 Then the high priest tore his robes, saying, "He has blasphemed! What further need do we have of witnesses? Behold, you have just now heard the blasphemy!

66 What do you think?" And they answered [and] said, "{He deserves death}!"

67 Then they spat in his face and struck him with their fists, and they slapped [him],

68 saying, "Prophesy for us, [you] Christ! Who is it who hit you?"

Peter Denies Jesus Three Times

69 Now Peter was sitting outside in the courtyard, and a female slave came up to him [and] said, "You also were with Jesus the Galilean."

70 But he denied [it] in the presence of [them] all, saying, "I do not know what you mean!"

71 And [when he] went out to the gateway, another [female slave] saw him and said to those [who were] there, "This man was with Jesus the Nazarene."

72 And again he denied [it] with an oath, "I do not know the man!"

73 And after a little [while] those who were standing there came up [and] said to Peter, "You really are [one] of them also, because even your accent {reveals who you are}."

74 Then he began to curse and to swear with an oath, "I do not know the man!" And immediately a rooster crowed.

75 And Peter remembered the statement Jesus had said, "Before the rooster crows, you will deny me three times," and he went outside [and] wept bitterly.

Matthew 26 Commentary

Chapter 26

The rulers conspire against Christ. (1-5) Christ anointed at Bethany. (6-13) Judas bargains to betray Christ. (14-16) The Passover. (17-25) Christ institutes his holy supper. (26-30) He warns his disciples. (31-35) His agony in the garden. (36-46) He is betrayed. (47-56) Christ before Caiaphas. (57-68) Peter denies him. (69-75)

Verses 1-5 Our Lord had often told of his sufferings as at a distance, now he speaks of them as at hand. At the same time the Jewish council consulted how they might put him to death secretly. But it pleased God to defeat their intention. Jesus, the true paschal Lamb, was to be sacrificed for us at that very time, and his death and resurrection rendered public.

Verses 6-13 The pouring ointment upon the head of Christ was a token of the highest respect. Where there is true love in the heart to Jesus Christ, nothing will be thought too good to bestow upon him. The more Christ's servants and their services are cavilled at, the more he manifests his acceptance. This act of faith and love was so remarkable, that it would be reported, as a memorial of Mary's faith and love, to all future ages, and in all places where the gospel should be preached. This prophecy is fulfilled.

Verses 14-16 There were but twelve called apostles, and one of them was like a devil; surely we must never expect any society to be quite pure on this side heaven. The greater profession men make of religion, the greater opportunity they have of doing mischief, if their hearts be not right with God. Observe, that Christ's own disciple, who knew so well his doctrine and manner of his life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery. What did Judas want? Was not he welcome wherever his Master was? Did he not fare as Christ fared? It is not the lack, but the love of money, that is the root of all evil. After he had made that wicked bargain, Judas had time to repent, and to revoke it; but when lesser acts of dishonesty have hardened the conscience men do without hesitation that which is more shameful.

Verses 17-25 Observe, the place for their eating the passover was pointed out by Christ to the disciples. He knows those hidden ones who favour his cause, and will graciously visit all who are willing to receive him. The disciples did as Jesus had appointed. Those who would have Christ's presence in the gospel passover, must do what he says. It well becomes the disciples of Christ always to be jealous over themselves, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, therefore we have reason not to be high-minded, but to fear. Heart-searching examination and fervent prayer are especially proper before the Lord's supper, that, as Christ our Passover is now sacrificed for us, we may keep this feast, renewing our repentance, our faith in his blood, and surrendering ourselves to his service.

Verses 26-30 This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel out of Egypt. Take, eat; accept of Christ as he is offered to you; receive the atonement, approve of it, submit to his grace and his government. Meat looked upon, be the dish ever so well garnished, will not nourish; it must be fed upon: so must the doctrine of Christ. This is my body; that is, spiritually, it signifies and represents his body. We partake of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; "Until that day when I drink it new with you", may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.

Verses 31-35 Improper self-confidence, like that of Peter, is the first step to a fall. There is a proneness in all of us to be over-confident. But those fall soonest and foulest, who are the most confident in themselves. Those are least safe, who think themselves most secure. Satan is active to lead such astray; they are most off their guard: God leaves them to themselves, to humble them.

Verses 36-46 He who made atonement for the sins of mankind, submitted himself in a garden of suffering, to the will of God, from which man had revolted in a garden of pleasure. Christ took with him into that part of the garden where he suffered his agony, only those who had witnessed his glory in his transfiguration. Those are best prepared to suffer with Christ, who have by faith beheld his glory. The words used denote the most entire dejection, amazement, anguish, and horror of mind; the state of one surrounded with sorrows, overwhelmed with miseries, and almost swallowed up with terror and dismay. He now began to be sorrowful, and never ceased to be so till he said, It is finished. He prayed that, if possible, the cup might pass from him. But he also showed his perfect readiness to bear the load of his sufferings; he was willing to submit to all for our redemption and salvation. According to this example of Christ, we must drink of the bitterest cup which God puts into our hands; though nature struggle, it must submit. It should be more our care to get troubles sanctified, and our hearts satisfied under them, than to get them taken away. It is well for us that our salvation is in the hand of One who neither slumbers nor sleeps. All are tempted, but we should be much afraid of entering into temptation. To be secured from this, we should watch and pray, and continually look unto the Lord to hold us up that we may be safe. Doubtless our Lord had a clear and full view of the sufferings he was to endure, yet he spoke with the greatest calmness till this time. Christ was a Surety, who undertook to be answerable for our sins. Accordingly he was made sin for us, and suffered for our sins, the Just for the unjust; and Scripture ascribes his heaviest sufferings to the hand of God. He had full knowledge of the infinite evil of sin, and of the immense extent of that guilt for which he was to atone; with awful views of the Divine justice and holiness, and the punishment deserved by the sins of men, such as no tongue can express, or mind conceive. At the same time, Christ suffered being tempted; probably horrible thoughts were suggested by Satan that tended to gloom and every dreadful conclusion: these would be the more hard to bear from his perfect holiness. And did the load of imputed guilt so weigh down the soul of Him of whom it is said, He upholdeth all things by the word of his power? into what misery then must those sink whose sins are left upon their own heads! How will those escape who neglect so great salvation?

Verses 47-56 No enemies are so much to be abhorred as those professed disciples that betray Christ with a kiss. God has no need of our services, much less of our sins, to bring about his purposes. Though Christ was crucified through weakness, it was voluntary weakness; he submitted to death. If he had not been willing to suffer, they could not conquer him. It was a great sin for those who had left all to follow Jesus; now to leave him for they knew not what. What folly, for fear of death to flee from Him, whom they knew and acknowledged to be the Fountain of life!

Verses 57-68 Jesus was hurried into Jerusalem. It looks ill, and bodes worse, when those who are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him: for to follow Christ afar off, is to begin to go back from him. It is more our concern to prepare for the end, whatever it may be, than curiously to ask what the end will be. The event is God's, but the duty is ours. Now the Scriptures were fulfilled, which said, False witnesses are risen up against me. Christ was accused, that we might not be condemned; and if at any time we suffer thus, let us remember we cannot expect to fare better than our Master. When Christ was made sin for us, he was silent, and left it to his blood to speak. Hitherto Jesus had seldom professed expressly to be the Christ, the Son of God; the tenor of his doctrine spoke it, and his miracles proved it; but now he would not omit to make an open confession of it. It would have looked like declining his sufferings. He thus confessed, as an example and encouragement to his followers, to confess him before men, whatever hazard they ran. Disdain, cruel mocking, and abhorrence, are the sure portion of the disciple as they were of the Master, from such as would buffet and deride the Lord of glory. These things were exactly foretold in the fiftieth chapter of Isaiah. Let us confess Christ's name, and bear the reproach, and he will confess us before his Father's throne.

Verses 69-75 Peter's sin is truly related, for the Scriptures deal faithfully. Bad company leads to sin: those who needlessly thrust themselves into it, may expect to be tempted and insnared, as Peter. They scarcely can come out of such company without guilt or grief, or both. It is a great fault to be shy of Christ; and to dissemble our knowledge of him, when we are called to own him, is, in effect, to deny him. Peter's sin was aggravated; but he fell into the sin by surprise, not as Judas, with design. But conscience should be to us as the crowing of the cock, to put us in mind of the sins we had forgotten. Peter was thus left to fall, to abate his self-confidence, and render him more modest, humble, compassionate, and useful to others. The event has taught believers many things ever since, and if infidels, Pharisees, and hypocrites stumble at it or abuse it, it is at their peril. Little do we know how we should act in very difficult situations, if we were left to ourselves. Let him, therefore, that thinketh he standeth, take heed lest he fall; let us all distrust our own hearts, and rely wholly on the Lord. Peter wept bitterly. Sorrow for sin must not be slight, but great and deep. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often in the face of danger. True repentance for any sin will be shown by the contrary grace and duty; that is a sign of our sorrowing not only bitterly, but sincerely.

Footnotes

• [a]. Or "will be delivered up"
• [b]. *Here the direct object is supplied from context in the English translation
• [c]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("was")
• [d]. *Here the direct object is supplied from context in the English translation
• [e]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("was reclining at table")
• [f]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [g]. *Here the direct object is supplied from context in the English translation
• [h]. Literally "for what" [reason]
• [i]. *Here the direct object is supplied from context in the English translation
• [j]. *Here "[when]" is supplied as a component of the participle ("poured") which is understood as temporal
• [k]. *Here the direct object is supplied from context in the English translation
• [l]. *Here "[and]" is supplied because the participle in the previous verse ("went") has been translated as a finite verb
• [m]. *Here the word "[day]" is not in the Greek text but is implied
• [n]. *Here "[when]" is supplied as a component of the temporal genitive absolute participle ("was")
• [o]. Some manuscripts omit "disciples"
• [p]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("were eating")
• [q]. Literally "surely I am not"; the negative construction in Greek anticipates a negative answer here, indicated in the translation by "am I"
• [r]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [s]. Literally "the"; the Greek article is used here as a possessive pronoun
• [t]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [u]. Literally "surely I am not"; the negative construction in Greek anticipates a negative answer here, indicated in the translation by "am I"
• [v]. *Here the direct object is supplied from context in the English translation
• [w]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("were eating")
• [x]. *Here "[after]" is supplied as a component of the participle ("giving thanks") which is understood as temporal
• [y]. *Here the direct object is supplied from context in the English translation
• [z]. *Here the direct object is supplied from context in the English translation
• [aa]. *Here "[after]" is supplied as a component of the participle ("taking") which is understood as temporal
• [ab]. *Here the direct object is supplied from context in the English translation
• [ac]. *Here "[after]" is supplied as a component of the participle ("had sung the hymn") which is understood as temporal
• [ad]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [ae]. *Here "[and]" is supplied because the previous participle ("go") has been translated as a finite verb
• [af]. *Here the verb "[will]" is an understood repetition of the verb earlier in this verse
• [ag]. *Here "[and]" is supplied because the previous participle ("went away") has been translated as a finite verb
• [ah]. *Here "[and]" is supplied because the previous participle ("came again") has been translated as a finite verb
• [ai]. Literally "for their eyes were weighed down"
• [aj]. *Here "[and]" is supplied because the previous participle ("went away") has been translated as a finite verb
• [ak]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("was ... speaking")
• [al]. *Here the predicate nominative ("[the one]") is implied
• [am]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
• [an]. *The words "[do that]" are not in the Greek text but are implied
• [ao]. The meaning of this phrase is disputed: (1) some take it as a declarative (as in the translation); (2) others understand it as some form of a question, often with supplied words: (a) "Friend, [are you misusing the kiss] for that [purpose] for which you are here?" (b) "Friend, in connection with that for which you have appeared [do you kiss me]?" (c) "Friend, are you here for this purpose?" (d) "Friend, what are you here for?"; this last option, though often suggested, is doubtful because of lack of evidence for the relative pronoun used as an interrogative in direct questions
• [ap]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
• [aq]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [ar]. *Here "[and]" is supplied because the previous participle ("extended") has been translated as a finite verb
• [as]. *Here "[courts]" is supplied to distinguish this area from the interior of the temple building itself
• [at]. *Here "[and]" is supplied because the previous participle ("abandoned") has been translated as a finite verb
• [au]. *Here the direct object is supplied from context in the English translation
• [av]. *Here "[and]" is supplied because the previous participle ("went") has been translated as a finite verb
• [aw]. *Here the direct object is supplied from context in the English translation
• [ax]. *Here "[although]" is supplied as a component of the participle ("came forward") which is understood as concessive
• [ay]. *Here "[and]" is supplied because the participle in the previous verse ("came forward") has been translated as a finite verb
• [az]. *Here the direct object is supplied from context in the English translation
• [ba]. *Here "[and]" is supplied because the previous participle ("stood up") has been translated as a finite verb
• [bb]. *Here the direct object is supplied from context in the English translation
• [bc]. An indirect way of referring to God
• [bd]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [be]. Literally "he is deserving of death"
• [bf]. *Here the direct object is supplied from context in the English translation
• [bg]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
• [bh]. *Here the direct object is supplied from context in the English translation
• [bi]. *Here "[when]" is supplied as a component of the participle ("went out") which is understood as temporal
• [bj]. The words "[female slave]" are not in the Greek text but are implied by the feminine singular form
• [bk]. *Here the direct object is supplied from context in the English translation
• [bl]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
• [bm]. Literally "makes you evident"
• [bn]. *Here "[and]" is supplied because the previous participle ("went") has been translated as a finite verb