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Matthew 26

Garner-Howes
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Matthew 26:1

JEWISH ENTER TO PUT JESUS TO DEATH V. 1-5

  1. “And it came to pass,” (kai egeneto) “And it occurred,” or came about, as he closed his address and ministry with them in the temple area and on the Mount of Olives, Matthew 21:23; Matthew 23:39.

  2. “When Jesus had finished all these sayings,” (hote etelesen ho lesous pantas tous logous toutous) “That when Jesus had finished all these sayings,” in answer to the questions His disciples had asked Him privately, Matthew 24:3. Having fulfilled His ministry as prophet and teacher He now enters that of a priest.

  3. “He said unto his disciples,” (eipen tois mathetais autou) “He further said to his disciples,” those He had chosen, who had companied with Him, as His new Covenant church, John 15:16; John 15:27; John 20:21; Acts 1:21-22.

Matthew 26:2

  1. “Ye know that after two days is the feast of the Passover,” (oidate hoti meta duo hemeras to pascha ginetal) “You all know that after two days the passover occurs,” Luke 22:1. It was Divinely ordered to and for Israel, Exodus 12:1-14, to be observed as follows: On the 10th day of Abib or (Nisan) each household was to take an unblemished male lamb or kid of the first year. On the 14th day the lamb or kid was killed about twilight or sunset. If the family were small another family might join it.

  2. “And the Son of man is betrayed to be crucified.” (kai ho huios tou anthropou paradidotai eis to staurothenai) “And the Son of man (the Messiah) is given over, delivered, or betrayed to be crucified,” to be put to death as an heathen criminal, to die on a cross. The following three chapters, Matthew 26:1 to Matthew 28:20 are an account of the passion of our Lord, as chapters Matthew 24:1 to Matthew 25:46 were an account of His prophecy of the church age, and closing Gentile age events, to occur in relationship to His second coming. Order of events of this passion week seem to be most definitively outlined as follows:

THREE DAYS AND THREE NIGHTS (Or Jesus in The Grave, Seventy-Two Hours) Introduction: Matthew 12:40 reads, “For as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.” Jonah was in the belly of the fish three days and three nights. Jonah 1:17. The following information indicates that Christ did not enter Jerusalem on Sunday, therefore there is no Palm Sunday. He was crucified on Wednesday, instead of Friday, therefore there is no Good Friday; He arose on Saturday evening instead of Sunday morning, there is no Easter Sunday.

I. A Study of the (seventh-day) regular sabbaths.

  1. Exodus 16:23-30. The seventh day sabbath.
  2. Exodus 20:8-11. The seventh day sabbath.
  3. Exodus 31:12-17. The seventh-day sabbath a sign between Israel and the Lord of Israel’s Sanctification.
  4. Leviticus 23:3. Convocation-called out; each seventh day was a day of rest to be observed by Israel.

II. A Study of special sabbaths observed by Israel.

  1. Special sabbaths in connection with great feasts. a. Feast of the unleavened bread. Leviticus 23:5-8; month of the 1st month, fifteenth, and the twenty-first, were sabbaths, regardless of the day of the week. b. Leviticus 23:23-24. First day of Titer; seventh month blowing of the trumpets; a praise service. c. Leviticus 23:26-28. Tenth day of Titer. Day of national atonement. d. Leviticus 23:33-36. Feast of the tabernacle; 15th and 22nd sabbaths, Titer.

III. A special sabbath always followed the passover. a. Exodus 12:3-6; Passover lamb killed at even 14th 6 o’clock. Leviticus 23:5 “at even ye shall kill it.” b. Two special sabbaths followed the passover, Nisan 15th and 21st. SPECIAL

  1. Nisan 14th passover, (subsequent to our April). Leviticus 23:5.
  2. Nisan 15th. Feast of unleavened bread. (A sabbath) Leviticus 23:6-7.
  3. Nisan 21st (a sabbath) feast of unleavened bread. Leviticus 23:8.
  4. Tishri 1st (subsequent to our October) memorial of the trumpets. Leviticus 23:24.
  5. Tishri 10th annual atonement. Leviticus 23:27.
  6. Tishri 15th Feast of the tabernacle. Leviticus 23:34.
  7. Tishri 22nd Feast of the tabernacle. Leviticus 23:36.

IV. How long was the body of Jesus in the grave? Matthew 12:40. As Jonah was three days and three nights, so was Jesus. Matthew 24:35. His word never fails. Jonah 1:17, Jonah was three nights in the fish.

  1. Jesus said he would rise on the third day. Matthew 16:21; Mark 8:31; Mark 10:34.
  2. The third meant the same as after three days. Matthew 27:62-64.
  3. When did our Lord rise from the dead? Matthew 28:1, “at the end of the sabbath, as it began to dawn toward the first day of the week.” (see Moffit’s translation and American revised version). This was a regular seventh day sabbath, a sabbath before the first day of the week.

V. When was Jesus buried?

  1. Crucified at 9 a.m., 3rd hour of the day. Mark 15:25.
  2. Died at three p.m., the 9th hour of the day, Matthew 27:45-50; Luke 23:44-46. They break not the legs of the crucified, John 19:30-33. Jesus already dead. Mark 15:46.
  3. The body of Jesus placed in the tomb in the garden, because there was no time to bury him anywhere else. John 19:41-42; Mark 15:42-47; Luke 23:50-56. (Read carefully).
  4. Joseph took the body-Nicodemus not with him, Luke 23:50-56. No spices mentioned when buried. The clothes as mentioned mean sleeping garments. Mark 14:51-52.
  5. They (Joseph and Nicodemus) buried the body. John 19:38-42. (Burial bandages) John 20:1-10.

VI. The Ten Eventful Days.

  1. Friday, Nisan 9th, six days before the passover. John 12:1; Mark 10:46.
  2. Saturday, Nisan 10th, a regular sabbath. John 12:12-19; Mark 11:1-11; entered Jerusalem.
  3. Sunday, Nisan 2nd, the first day of the week. Mark 11:12-19. On the morrow after the tenth, the fig tree cursed, the temple cleansed.
  4. Monday, Nisan 12th, Mark 11:20; Mark 13:1-11. Olivet discourse.
  5. Tuesday, Nisan 13th. Mark 14:12-16. The passover made ready.
  6. Wednesday, Nisan 14th. Mark 14:17; Mark 15:47. Ate the passover; instituted the Lord’s supper, went to the garden, his arrest and mock trial before Pilate in the morning, crucified at 9 a.m. (here on Wednesday, taken down, buried) in late afternoon.
  7. Thursday, Nisan 15th. Leviticus 23:5-7; Numbers 28:16-19. The high sabbath. John 19:31. The guard given. Matthew 27:62-66. (Couldn’t bury here on Thursday), high sabbath.
  8. Friday, Nisan 16th. Joseph and Nicodemus prepared the body for burial. (Friday, buried with spices). John 19:38-42; Luke 23:50-56. Matthew, Mark and Luke use the word which means sleeping garment; John uses the word which means burial bandages.
  9. Saturday, Nisan 17th, a regular sabbath. Matthew 28:1-8. The resurrection at the end of the sabbath (three full days and nights, arose at end of sabbath.) John 20:11-18. The women did not believe he had risen. Luke 24:12.
  10. Sunday, Nisan 18th. Mark Luke and John record the account of the women coming in the morning. Matthew 28:9-15; John 20:1-18; Matthew 28:1-8; Luke 24:1-8. Sunday a.m., 1st day of the week witnesses came.

Matthew 26:3

  1. “Then assembled together,” (tote sunechthesan) “At that time there were assembled,” Mark 14:1. This was a Sanhedrin court meeting held either in the palace of the high priest or the court around it.

  2. “The chief priests,” (hoi archiereis) “The administrative priests,” not including the entered apprentice priests who were 25 to 30 years of age, Numbers 8:24-25.

  3. “And the scribes,” who were the keepers of records of adjudications of the Law of Moses.

  4. “And the elders of the people,” (kai hoi presbuteroi tou laou) “And the ordained leaders (elders) of the people,” inclusive of the Sanhedrin, Supreme court of Israel.

  5. “Unto the palace of the high priest,” (eis ten aulen tou archereos) “Into the court area of the high priest,” who presided over high court religious issues; only trusted and exalted persons could enter the palace, but in what did these trust? Not in God, Psalms 2:2-3.

  6. “Who was called Caiphas,” (tou legomenon Kaiapha) “Whose name was Caiaphas,” whose surname was Joseph He was the acting high priest in Israel, who, as a presiding or administrative high priest was 50 years or under of age; Numbers 8:25-26. Annas was a deposed high priest, deposed by Cyrenius A.D. 14, after having served 15 years, according to the antiquities of Josephus 28:2,13,14; See also Luke 2:2. Many still considered him to be the true high priest, hence the Christ was led to Anas first, John 18:13; John 18:24.

Matthew 26:4

  1. “And consulted,” (kai sunebouleusanto) “And they consulted,” with collusive, covert, and ulterior motive. The meeting apparently convened about the time Jesus was telling this to His disciples, Mark 14:1; Luke 22:2.

  2. “That they might take Jesus by subtilty,” (hina ton lesoun dolo krates osin) “in order that they might seize the Savior by guile,” by craft. This is a direct fulfillment of the prophetic Psalms 2:2-3; John 11:47-53.

  3. “And kill him.” (kai apokteinosin) “And in order that they might kill Him,” in a cowardly and merciless manner, involving themselves as murderers, with pre-mediated malice aforethought; they may have even planned an assassination of Him, Genesis 9:6; Exodus 20:13; Acts 4:27-28.

Matthew 26:5

  1. “But they said, not on the feast day,” (elegon de me en te heorte) “Then they said, not on the feast day,” (elegon de me en te heorte) Mark 14:2; They did not want Him either seized or assassinated on the Feast Day of the passover, when masses were near at hand. Then suddenly Judas appeared with his offer to deliver Jesus to them in a private place.

  2. “Lest there be an uproar among the people.” (hina me thorubos genetai eb to lao) “In order that a disturbance (not) occur among the people,” Matthew 21:46; John 12:19; Mark 14:2; Luke 19:47-48; Luke 20:19; Luke 22:2. This was a council without counsel; Instead it was a religious mafia-like-mob, bent in will and purpose by lying, hypocrisy, bribery and cruel assassination, if possible to destroy the Christ of glory, lest they should lose their seats of religious prestige, John 11:47-48.

Matthew 26:6

JESUS BY MARY OF BETHANY, V. 6-13

  1. “Now when Jesus was in Bethany,” (tou de Iesou genomenou en Bethania) “Then when Jesus was in Bethany,” six days before the Passover. Bethany, located 2 miles East of Jerusalem, is where Jesus spent the nights of that week before His death, John 12:1-8.

  2. “In the house of Simon the leper,” (en oikia Simonos tou leprou) “In the home-residence of Simon the leper,” whom it is believed Jesus had healed, Mark 14:3; Mark 16:9; Luke 15:2. He had prepared a meal for Jesus in his home and Mary, Martha, and Lazarus, of the village were also guests.

Matthew 26:7

  1. “There came unto him a woman,” (proselthen auto gune) “There approached him a woman;” It was Mary, the sister of Lazarus, whom Jesus had raised from the dead.

  2. “Having an alabaster box,” (echousa alabastron) “Who had an alabaster vial (small bottle),” or container made of alabaster stone, a hard lustrous, near transparent stone-like material.

  3. “Of very precious ointment,” (murou barutimou) “Of very expensive ointment;” The nard ointment was a present for a king, in the alabaster vial that was the best of containers to preserve the fragrance. It was high quality in fragrance and in value.

  4. “ And poured it on his head, as he sat at meat." (kai katecheen epi tes kephales autou anakeimenou) “And she poured it upon the head of Him as he was reclining,” No contradiction of Joh 12:1-50 is here implied. Anointing of the feet was a gesture of honor and hospitality often given special guests, but this was one that began with anointing of the head of our Lord, in view of His death, Luke 7:38; Luke 7:46.

Matthew 26:8

  1. “But when his disciples saw it,” (Idontes de hoi mathetai) “Then when the disciples perceive it,” realized what she had done.

  2. “They had indignation, saying,” (eganaktesan legontes) “They were angry, repeatedly saying,” apparently led in protest by Judas Iscariot, John 12:4; John 6:70-71; John 13:29-30.

  3. “To what purpose is this waste?” (eis ti he apoleia aute) “To what good or for what purpose or end is this waste?” They supposed that Jesus would not sanction or approve such waste on Him, But nothing done for Jesus is wasted, 1 Corinthians 10:31.

Matthew 26:9

  1. “For this ointment might have been sold for much,” (eclunato gar touto prathenai pollou) “Because this ointment could be sold for much,” much money or value, for 300 pence, more than fifty dollars, Mark 14:5.

  2. “And given to the poor.” (kai dothenai ptochois) “And could have been given to the poor;” Such was the hypocritical pretence of Judas Iscariot who carried the bag of money for the apostles, and he said it because he was a thief, John 12:4-6.

Matthew 26:10

  1. “When Jesus understood it, he said unto them,” (gnous de ho lesous epien autois) “Then knowing (their complaint) Jesus said to them.”

  2. “Why trouble ye the woman?” (ti kopous parechete te gunaiki) “Why do you all harass or chide the woman?” To trouble one who worshipped Him, troubled Him.

  3. “For she hath wrought a good work upon me,” (ergon gar kalon ergasato eis eme) “Because she has wrought a good work, to my honor. And Mary was a chief beneficiary of the gift as “it is more blessed to give than to receive,” Acts 20:35.

Matthew 26:11

  1. “For ye have the poor always with you;” (pantote gar tous ptochous echete meth’ heauton) “Because you all have the poor always with or among you.” Yet there was no waste regarding the poor, for the honor done to Jesus became a part of their heritage; Mark 14:7.

  2. “But me ye have not always.” (eme de ou pantote echete) “However you do not have me for always with you,” as a bridegroom to you all, the church, Luke 5:34-35; John 16:28; John 12:8. Yet He is now with us always as Savior, Priest, and coming King, but He is no longer poor, as when He walked among men, 2 Corinthians 8:9; Matthew 8:20. Ordinary benevolent care for the poor becomes every man, but noble deeds to noble men are of rare occasion, Matthew 25:34-46.

Matthew 26:12

  1. “For in that she hath poured this ointment on my body,” (balousa gar aute to muron touto epi tou somatos mou) “Because this woman (in) putting this ointment upon my body,” John 12:7; Mark 16:1. Had His enemies denied His disciples funeral honors for Him, she honored Him in faith, while she yet had power to do so, John 12:7.

  2. “She did it for my burial.” (pros to entaphiasai me epoiesen) “Did it with view to (my) burial,” to “anoint my body to the burying,” Mark 14:8; See also John 19:40; He had already told the disciples repeatedly that He must be killed, buried, and raised the third day. Mary believed it, and anointed Him with her livelihood, as an expression of her whole trust or faith in Him and His word, Matthew 16:21; Matthew 17:12; Mark 8:31; Luke 9:22. It was a noble deed, not a mean or wasteful one. Each person is steward over all that he has. That the widow of two pence “cast all her living into the treasury” and Mary gave this noble anointing to the Lord of the treasury and of life, set forth God’s commendation of well administered stewardship of all, Mark 12:42-43; Luke 21:3.

Matthew 26:13

  1. “Verily I say unto you,” (amen lego humin) “Truly I tell you all,” as complaining, harassing, chiding disciples.

  2. “Wheresoever this gospel shall be preached,” (hopou ean kerchthe to euangellion touto) “Where ever this gospel is heralded,” or everywhere the gospel of a resurrected, living Savior is preached, as Paul later declared it, 1 Corinthians 15:1-4. It was to be a universally declared gospel with a universal memorial.”

  3. “In the whole world,” (en holo to kosmo) “In the whole universe,” in all the world, Mark 16:15, where it was to be carried, John 3:17; John 20:21; Matthew 28:18-20.

  4. “There shall also this, that this woman hath done be told,” (lalethesetai kai ho epoiesen aute) “What this woman did will also be spoken,” for the “righteous shall be in everlasting remembrance,” Psalms 112:6; Proverbs 10:7.

  5. “For a memorial of her.” (eis mnemousunon aute) “Constituting a memorial of her.” What one has done for Christ is about the only memorial worthy of being left in any life, Galatians 6:14; John 11:1-2. Mary left a good name and a memorial of honored faith, that should be sought by every follower of Jesus, Proverbs 22:1. Post humus charities are less free of selfishness than charities scattered while living.

Matthew 26:14

JUDAS TO SELL JESUS CHRIST V. 14-16

  1. “Then one of the twelve, called Judas Iscariot,” (tote eis ton dodeka ho legomenos loudas Iskariotes) “At that point in the night, one of the twelve (apostles), the one named Judas Iscariot,” the one who was a traitor, John 13:2; John 13:27; John 13:30.

  2. “Went unto the chief priests,” (poreutheis pros tous archiereis) “Upon going to the administrative priests,” for a dark and dastard deed, John 3:19; 1 Corinthians 4:5; Ephesians 5:11.

Matthew 26:15

  1. “And said unto them, what will ye give me,” (eipen ti thelete moi dounai) “Said, what will you all give to me,” what amount are you all willing to pay me? Will you all just agree what amount you are willing to dole out? Just count it out, pay me now. As it had been predicted, his covetousness now ruled his passions, Matthew 26:21; Luke 22:3-4; Acts 1:16-17; Acts 1:25.

  2. “And I will deliver him unto you?” (kago humin paradoso auton) “And I will deliver or bring him to you?” for your safe seizure, or bring you all to where He is, Mark 14:10-11; Luke 22:4-5.

  3. “And they covenanted with him for thirty pieces of silver.” (hoi de estesan auto triakonta arguria) “Then they weighed to him thirty pieces of silver;” thirty shekels, the exact sum required by law to compensate for the life of a slave that had been killed, Exodus 21:32. A shekel was worth about 650, so the ransom price of Jesus, paid to Judas by the administrative priests was about $20.00, Zechariah 11:12-13; Matthew 27:9.

Matthew 26:16

  1. “And from that time,” (kai apo tote) “And from that point of time,” from that moment, from that dark deed of night-time, John 13:2; John 13:30; Luke 22:6.

  2. “ He sought opportunity to betray him.” (ezetei eukairian hina auton parado) “He sought, searched, or watched out for an opportune moment in order that he might betray him,” or give Him into their hands, that he might collect the thirty shekels of silver, his $20.‘00 contract for betraying the Lord, Matthew 26:15 : Zechariah 11:12-13; Jeremiah 18:1-4; Jeremiah 19:1-3; Matthew 27:9; Mark 14:11.

Matthew 26:17

FOR THE V. 17-19

  1. “Now the first day of the feast of unleavened bread,” (te de prote ton azumon) “Then on the first day of the (feast of) unleavened bread,” with Judas on the watch for an opportune time to deliver Jesus to the Jews, in keeping with his contractual agreement, Matthew 26:14-15. It was Nisan 14th. By noon all leaven had to be destroyed, Exodus 12:15; Exodus 12:19; Exodus 13:7.

  2. “The disciples came to Jesus, saying unto him,” (proselthon hoi mathetai to lesou legontes) “The disciples approached (coming to) Jesus inquiring,” asking for a statement of His desire or preference, Mark 14:12.

  3. “Where wilt thou that we prepare for thee,” (pou theleis hetoimasomen soi) “Where do you will, wish, or want (us) to prepare for you,” for they knew that as a keeper of the law, a fulfiller of the law, He would certainly observe it, Matthew 5:17.

  4. “To eat the passover?” (phagein to pascha) “To eat the passover?” Luke 22:1; Luke 22:8; Our Lord was our passover of whom all those of the Mosaic law prophetically spoke, Exodus 12:6; 1 Corinthians 5:7.

Matthew 26:18

  1. “And he said,” (ho de eipen) “Then he responded,” instructing them, two of His disciples, Mark 14:13.

  2. “Go into the city to such a man,” (hupagete eis ten polin pros ton deina) “You all go into the city to a certain man,” into the city of Jerusalem, from Bethany, where He spent the nights of that passion week, Luke 22:10; The man carried a pitcher of water.

  3. “And say unto him, the Master saith,” (kai eipate auto ho didaskalos legei) “And say to him, the teacher says,” the man to whom they went was a disciple in Jerusalem, Mark 14:14-15; Luke 22:11.

  4. “My time is at hand;” (ho kairos mou enngus estin) “My time (season) is near,” almost here, Luke 9:51; previously it is declared “His hour was not yet come,” but now it had come, John 16:32; John 17:1; Luke 22:15.

  5. “ I will keep the passover at thy house with my disciples." (pros se poio to pascha meta ton matheton mou) “I will make (observe or keep) the passover feast with you and with my disciples,” not just with “my apostles,” Mark 14:14; Luke 22:11.

Matthew 26:19

  1. “And the disciples did as Jesus had appointed them,” (kai epoiesan hoi mathetai hos sunetaksen autois ho lesous) “And the disciples did as Jesus enjoined or directed them,” the two of them whom He sent or mandated, Mark 14:13; Luke 22:12. Houses in Jerusalem were opened as guest homes for the great throngs from all lands, or many nations, for the festive occasion.
  2. “And they made ready the passover.” (kai hetoimasan to pascha) “And they prepared the passover,” as prescribed by the Law of the Passover, Exodus 12:6; Mark 14:16; Luke 22:13. The order of events of this passover week, the betrayal, crucifixion, burial, and resurrection have been extensively reviewed following verse 2.

Matthew 26:20

THE LAST V. 20-25

  1. “Now when the even was come,” (opsias de genomenes) “Then when evening was coming,” Luke 22:14 the proper time for the annual passover feast, His last with them, Deuteronomy 1:6.

  2. “He sat down with the twelve.” (anekeito meta ton dodeka matheton) “He reclined with the twelve disciples,” who were also apostles. The exact order of events that night are not certain.

Matthew 26:21

  1. “And as they did eat, he said,” (kai esthion ton auton eipen) “And as they were leisurely eating he said;” The first Passover was eaten in haste, the last with our Lord was with meditating leisure, Exodus 12:11.

  2. “Verily I say unto you,” (amen lego humin) “I tell you all truly,” confidentially, regretfully, Mark 14:18; Luke 22:15; Luke 22:1.

  3. “That one of you shall betray me.” (hoti eis eks humon paradosei me) “That one of you all (here this evening) will betray me,” give me up and over to my enemies. It was an announcement that shocked, shook up, or startled the disciples, John 6:70-71; John 13:21; This had been prophesied, Psalms 41:9; Luke 22:22.

Matthew 26:22

  1. “And they were exceeding sorrowful,” (kai lupoumenoi sphodra) “And they were exceedingly (moved to) grieving,” emotionally moved, knowing how definitively His words must be fulfilled, Acts 1:16-17.

  2. “And began everyone of them to say,” (erksanto legein auto eis hekastos) “They began each one to say to him, repeatedly,” in deep frustration, Mark 14:19.

  3. “Lord, is it l?” (meti ego eimi kurie) “Lord, it is not I, is it?” “I am not, am I, Lord?” Luke 22:23.

Matthew 26:23

  1. “And he answered and said,” (ho de apokritheis eipen) “Then he answering explained,” or disclosed, Luke 22:21-22.

  2. “He that dippeth his hand with me in the dish,” (ho embapsas met’ emou ten cheira en to trublio) “It is (to be) the one repeatedly dipping his hand with me in the dish,” feigning friendship and love, from among those of His own house, Psalms 55:12-14; Mark 14:20; John 13:26.

  3. “The same shall betray me.” (houtos me paradosei) “This one will betray me,” John 13:18-19. The passover dish, consisted of the roasted lamb, cooked with vinegar and dates, in which it was a custom to dip unleavened bread and bitter herbs, a remembrance of days of poverty and bitter services back in Egypt, from which God brought them out, Exodus 12:8; Exodus 34:25; Numbers 9:11; Deuteronomy 16:2-3; 1 Corinthians 5:8.

Matthew 26:24

  1. “The Son of man goeth,” (ho men huios tou anthropou hupagei) “Indeed the Son of man (the Messiah) goes,” a phrase meaning to die.

  2. “As it is written of him:” (kathos gegraptai peri autou) “Just as specifically and definitively as) it has been written (in prophecy) concerning him,” concerning His going, in death, Luke 24:25-27; Luke 24:44-46.

  3. “But woe unto that man,” (ouai de to anthropo ekeino) “Yet, woe (comes) to that man,” by whose premeditated choice of greed and covetousness, above fidelity to Jesus the woe fell. Psalms 41:9.

  4. “By whom the Son of man is betrayed!” (di hou ho huios tou anthropou paradidotai) “Through whom the Son of man is betrayed,” unto death, Mark 14:21.

  5. “It had been good for that man,” (kalon en auto) “It were (would be and have been) good or ideal for him,” that man Judas, Mark 14:21; John 17:12.

  6. “If he had not been born.” (ei ouk egennethe ho anthropos ekeinos) “If that man had not been born,” had never been begotten or come into existence, Mark 14:21; Acts 1:25.

Matthew 26:25

  1. “Then Judas, which betrayed him, answered and said,” (apokritheis de loudas ho paradidous auton eipen) “Then responding Judas the one who was betraying him said,” the first to chide or harass Mary for anointing our Lord with an expensive perfume ointment, unto His burial, was the treacherous, treasonous one, at the table that nite, Psalms 55:12-14.

  2. “Master, is it l?” (meti ego eimi hrabbi) “It is not I, I am not the one, am I, Rabbi?” He spoke to quell the burning flames of torment flaring up in his own conscience, Luke 16:25.

  3. “He said unto him, Thou hast said.” (legei auto su eipas) “Jesus said to him, you said it,” or you are the one, and you know it. Perhaps only Judas heard our Lord’s words, but all the disciples surely observed him feigning friendship, by repeatedly dipping with Jesus in the dish. This occurred after a similar manner as described John 13:26-30.

Matthew 26:26

JESUS HIS NEW SUPPER V. 26-29

  1. “And as they were eating,” the annual Passover, a new incident occurred, perhaps after His announcement of His betrayal and Judas’ leave. The traditional observance was broken by a new order Jesus instituted, called His Supper.

  2. “Jesus took bread and blessed it, and brake it,” (labon ho lesous arton kai eulogesas eklasen) “Taking a loaf of bread and blessing it Jesus broke it,” or when He had blessed it, He broke it, Mark 14:22; 1 Corinthians 11:23.

  3. “And gave it to the disciples, and said,” (kai dous tois mathetais eipen) “And while giving or doling it out to the disciples,” as a church, His chosen ones, (Gk. eipen) “He directed, by mandate,” as a memorial of His soon coming sacrificial Passover death, 1 Corinthians 5:7; 2 Corinthians 521; Mark 14:22.

  4. “Take, eat; this is my body.” (labete phagete touto estin to soma) “You all, as my church, take and eat (because) this is (as) my body,” or represents my body. The bread was to be, and is, a symbol of Christ, as “that rock was Christ,” “the field is the world,” etc., 1 Corinthians 10:4; Matthew 13:37-39; Luke 22:19. This was to be done in and by His church, in commemoration of Him, till He comes again, Luke 22:30; 1 Corinthians 11:24.

Matthew 26:27

  1. “And he took the cup, and gave thanks,” (kai labon poterion kai eucharistesas) “And taking a cup and upon giving thanks,” He supped first, after giving thanks, 1 Corinthians 11:25; Mark 14:23.

  2. “And gave it to them, saying,” (edoken autois legon) “He gave (it) to them saying,” directing and explaining, Luke 22:20.

  3. “Drink ye all of it;” (piete eks autou pantes) “You alI drink of and from it,” Mark 14:23; Luke 22:20; 1 Corinthians 11:25. The “you all” to whom it was given, as a “New Supper,” of bread and the cup, was to His New Covenant church, not to the whole professing Gentile world. It differed from the passover, in that neither meat nor bitter herbs were used, or to be used, in its memorial observance, Luke 22:28-30. Note Mark 14:23, “And they all drank of it.” Even so, every local New Testament church of Scripturally baptized believers in covenant fellowship of service and worship in every locality in the world should observe this supper, for and of itself, in remembrance of Him, 1 Corinthians 11:24-26.

Matthew 26:28

  1. “For this is my blood of the new testament,” (touto gar estin to haima mou tes diathekes to) “Because this (cup) is (exists as, to represent) my blood of the covenant,” Exodus 24:8; Hebrews 8:6-7; Hebrews 9:19-20, as represented, Psalms 75:8; Mark 14:24. The purpose of the Lord’s supper is therefore memorial in nature, not for procuring or securing remission of sins or saving grace, 1 Corinthians 1:24-26.

  2. “Which is shed for many,” (peri pollon ekchunnomenon) “Which (exists) concerning many is shed,” or on behalf of many, symbolizes the blood of the covenant which is having been shed, from the foundation of the world, Mark 14:24; Luke 22:20. For all men it was shed, but not for angels, which they desire to look into, Hebrews 2:9; Hebrews 9:22; 1 Peter 1:10-12.

  3. “For the remission of sins.” (eis apesin hamartion) “With reference to forgiveness of sins,” as a ransom for all, 1 Timothy 2:5; Matthew 20:28; for all men, not for angels, Jude 1:6. The law demanded, and Jesus met, the shedding of blood requirements of the Law, as one “holy, harmless, undefiled, separate (in a separate class) from sinners,” Hebrews 7:26; 2 Corinthians 5:21. See also Leviticus 17:11; Hebrews 9:22; Romans 3:25; Ephesians 1:7.

NO PASCHAL LAMB At the Last Supper there was no paschal lamb. There was no need, now of the typical lamb without blemish, for the antitype was there. Christ Himself was our Passover “sacrifice for us” (1 Corinthians 5:7). He was there being slain for us - His body was being given, His blood being shed. At this point, when according to the ordinary ritual the company partook of the paschal lamb, Jesus “took bread and blessed it, and gave it to his disciples” (Matthew 26:26). -Cam. Bible. ASPECT OF CHRIST’S DEATH SHOWN IN THE LORD’S SUPPER This rite shows us what Christ thought, and would have us think, of His death. By it He points out the moment of His whole career which He desires that men should remember. Not His words of tenderness and wisdom; not His miracles, amazing and gracious as these were; not the flawless beauty of His character, though it touches all hearts, and wins the most rugged to love and the most degraded to hope; but the moment in which He gave His life is that which He would imprint for ever on the memory of the world. And not only so, but in the rite He distinctly tells us in what respect He would have that death remembered. Not as the tragic end of a noble career, which might be hallowed by tears such as are shed over a martyr’s ashes; not as the crowning proof of love; not as the supreme act of patient forgiveness; but as a death for us, in which, as by the blood of the sacrifice, is secured and remission of sins. -Maclaren.

Matthew 26:29

  1. “But I say unto you,” (lego de humin) “However I tell you all,” as disciples, as a new covenant band, a church of mine that is to observe this ordinance.

  2. “1 will not drink henceforth,” (ou me ap’ arti) “I will not drink by any means from now (at this moment) at all,” certifying that His death was then at hand, approaching the following day.

  3. “Of this fruit of the vine,” (ek touto genematos tes ampelou) “Out of this fruit of the vine,” any more at all, Mark 11:25.

  4. “Until that day when I drink it now with you,” (heos tes hemeras ekeines hotan auto pio meth’ humon kainon) “Until that day when I drink it with you all new,” in and as a new beginning, Mark 11:25; Luke 22:18.

  5. “In my Father’s kingdom.” (en te basileia tou patros mou) “In the kingdom of my Father,” when the church age is finished, and the millennial age has begun, Luke 22:8-30; 1 Corinthians 11:26; Isaiah 65:17-18; Isaiah 65:21-24.

Matthew 26:30

TO MT OF OLIVES -JESUS PETER’S DENIAL V. 30-35

  1. “And when they had sung an hymn,” (kai humnesantes) “And having sung an hymn,” as it was prophesied He should do, “in the church,” the congregation, or assembly, Hebrews 2:12; Mark 14:26; They perhaps sang one of the Hallel Psalms, a Psalm of Praise to God, Psalms 115:1 to Psalms 118:29. He could not have sung “in the church,” if the church had not been then in existence, See? Hebrews 2:12. And it was before Pentecost, see?

  2. “They went out into the Mount of Olives.” (ekselthon eis to oros ton elaion) “They went out (of the upper room), and away unto the mount of Olives,” now late in the Passover evening, Mark 14:26; The mount of Olives was to the east of Jerusalem, across the brook Kedron from where He had observed the last Passover and instituted the Lord’s Supper, in and for the church to observe, to supplant, displace, or replace the Passover.

Matthew 26:31

  1. “Then saith Jesus unto them,” (tote legei autois he lesous) “At that point of time (as they were going forth from the upper room) Jesus said to them.” Perhaps after Judas left and they had begun to denounce him as a traitor.

  2. “All ye shall be offended,” (pantes humes skandalisthesesthe) “You will all be offended or caused to stumble,” be offended and your faith will be shaken.

  3. “Because of me this night:” (en emoi te nukti taute) “in me or because of me this night,” before the night was gone, John 16:32. The shadow of Gethsemane’s sorrow had begun to fall upon our Lord and He knew it would shake His disciples and sought further to prepare them for it.

  4. “For it is written,” (gegraptai gar) “Because it has been written,” in prophecy and will be fulfilled, Zechariah 13:7. Our Lord thus would have His disciples understand, the prophetic Scriptures to be true and trustworthy, Psalms 119:160; John 10:35.

  5. “ I will smite the shepherd," (patakso ton poimena) “I will strike the shepherd,” particular shepherd, or the pastor of His little flock, Luke 12:32; 1 Peter 5:2-3.

  6. “And the sheep of the flock,” (kai ta peobata tes poimnes) “And the sheep of the flock,” the special sheep of the special flock, of the church of which Jesus was the Shepherd-pastor, and head, John 15:16; John 15:27; Ephesians 1:22-23.

  7. “Shall be scattered abroad.” (diaskorpisthesentai) “They will be dispersed or scattered,” Matthew 26:56. This appears to be a specific prophetic statement regarding frustration that would scatter our Lord’s then existing church-flock, that night, Luke 12:32; Acts 20:28; 1 Peter 5:2-3; Mark 14:50.

Matthew 26:32

  1. “But after I am risen again,” (meta de to egerthenai me) “Then after I (the Shepherd) am raised,” from the dead. This affirms a brighter day, beyond the grave, to remove the hanging gloom of the moment, 2 Corinthians 5:1; Romans 8:11.

  2. “I will go before you into Galilee.” (proakso humas eis ten Galilaian) I will go before or precede you all into Galilee;" Matthew 28:16 certifies that it was into a mountain where Jesus had “appointed them,” And He did meet them there. See also, Matthew 28:7; Matthew 28:10; Mark 14:28; Mark 16:7.

Matthew 26:33

  1. “Peter answered and said unto him,” (apokritheis do ho Petros eipen auto) “then Peter replying said to him,” chiding and contending with the Lord for His disclosure that all of the disciples would be offended.

  2. “Though all men shall be offended because of thee,” (ei pantes skandalisthesontai en soi) “Even if all men shall be offended because of you,” meaning “all others,” Mark 14:29.

  3. “Yet will I never be offended.” (ego oudepote skandalisthesontai) “Still I will never be offended because of you, at all.” This was vehemently and perhaps sincerely asserted by Peter. It is intensive in the Greek. He simply over judged the strength of his flesh, John 6:63; Romans 7:15; Galatians 5:17; John 13:37.

Matthew 26:34

  1. “Jesus said unto him,” (ephe auto ho lesous) “Jesus (then) said to him,” in response to his fleshly pledge and confidence, Psalms 118:8-9; Philippians 3:3.

  2. “Verily I say unto thee,” (amen lego soi) “I truly tell you,” personally, individually, Peter, Mark 14:29-30.

  3. “That this night, before the cock crow,” (hoti en taute te nukti alektora phonesai) “That in this very night even before the cock (begins) to crow,” early in the night, a second time, Mark 14:30; John 13:38. While day break is also known as the cock-crowing time.

  4. “Thou shalt deny me thrice.” (tris aparnese me) “You will deny me (personally) three times,” Mark 14:30; Luke 22:34. Perhaps the cock had already crowed once when Jesus spoke these words to Peter, as Mark indicates that the third denial should come before the cock crowing “twice” or a second time, while both Matthew here and Luke 22:34 state that such denial should be simply before (from that time of night), the cock should crow, Peter would deny Him thrice.

Matthew 26:35

  1. “Peter said unto him,” (legei auto ho Petros) “Peter (then) said to him,” responded.

  2. “Though I should die with thee,” (kan dee me sun soi apothanein) “Even if I must die with you;” Peter evidently felt that denial of the Lord was a grave sin. Thus he denied (intensely) that he would deny the Lord, even unto death, Revelation 2:10.

  3. “Yet will I not deny thee.” (ou me se aparnesomai) “I will by no means deny you,” or under no circumstances will I deny you; Note Paul’s warning of such confidence in the flesh, 1 Corinthians 10:12.

  4. “Likewise also said all the disciples.” (homoios kai pantes hoi mathetai eipan) “Likewise also (in a similar manner) all the disciples said,” that they would not deny Him, pledging their fidelity even ‘unto death. Though they did not all deny Him in words as Peter did, they did all forsake Him and flee, Mark 14:31; Mark 14:50; Matthew 26:56.

Matthew 26:36

AGONY AND JESUS’ FIRST PRAYER V. 36-39

  1. “Then cometh Jesus with them,” (tote erchetai met’ auton ho lesous) “At that time Jesus came (arrived) with them,” His little flock, Matthew 26:31, (as they had come together from the upper room).

  2. “Unto a place called Gethsemane,” (eis chorion legomenon Gethsemani) “Unto a tract (plot or piece) of ground called Gethsemane,” meaning an oil press, with olive trees surrounding it, East of the brook Kedron, on the Western slope of Mt Olivet, a place Jesus often went to pray, Mark 14:32; John 18:1; Mark 14:26.

  3. “And saith unto the disciples,” (kai legei tois mathetais) “And he says (said) to the disciples,” to His New Covenant fellowship that had companied with Him from Galilee through all His ministry, John 15:16; John 15:27; Acts 10:37; Luke 22:28-30.

  4. “Sit ye here, while I go and pray yonder.” (kathisate autou heous ou apelthon ekei proseuksomai) “You all sit here until I may go away out there and pray,” a little way off, or a short distance away, there in the Gethsemane plot, Mark 14:32; Luke 22:39; John 18:2. Jesus went in resignation, like Isaac who laid himself as a sacrifice on the altar, as Abraham went to that altar in faith, as recounted, Genesis 22:8; Hebrews 11:17-19.

Matthew 26:37

  1. “And he took with him,” (kai paralabon) “And taking,” along with Him, apart from, beyond, and a short distance from the other disciples, Mark 14:32.

  2. “Peter and the two sons of Zebedee,” (ton Petron kai tous duo huious Zebedalou) “The (man called) Peter and the two heir-sons of Zebedee,” who were James and Joh, Mark 14:33. These were the trio of inner-circle disciples in whom Jesus frequently confided, Mat_17:Mark 5:37; Mark 9:2; Mark 13:3; Luke 22:8; John 18:15.

  3. “And began to be sorrowful and very heavy.” (erksato lupeisthai kai ademonein) “He began to grieve and to be distressed,” Mark 14:33. This grief is described, Isaiah 53:4-6; Isaiah 53:10-12; Lamentations 1:12; John 12:27.

Matthew 26:38

  1. “Then saith he unto them,” (tote legei autois) “Then he confided to them,” Mark 14:34.

  2. “My soul Is exceeding sorrowful,” (perilupos estin he psuche mou) “My soul is deeply grieved;” This is a passage in which our Lord ascribed to Himself a human soul, John 12:27; Psalms 116:3.

  3. “Even unto death:” (heos thanatou) “Unto death,” Mark 14:34; with reference to the death He was to die, Isaiah 53:4-12; Hebrews 5:7-8.

  4. “Tarry ye here, and watch with me.” (meinate hode kai gregoreite met’ emou) “You (two) remain here and watch with me;” All He asked was that they watch, while they had promised to die with Him or for Him, Matthew 26:35. In this hour of darkness Jesus asked for human care and sympathy, yet found so little, being tempted or tested as we are, Hebrews 4:15.

Matthew 26:39

  1. “And he went a little farther,” (kai proelthon mikron) “And going forward a little,” a little distance from the disciples, nearest Him, Matthew 26:36-37; Luke 22:41. Here He prayed the first of His three intercessory prayers in agony in Gethsemane.

  2. “And fell on his face, and prayed, saying,” (epesen epi prosopon autou proseuchomenos kai legon) “He fell upon his face (with his face to the ground) praying and repeatedly saying,” with deep grief, groaning, and intercession, Mark 14:35; Luke 22:41.

  3. “ I my Father, if it be possible," (patera mou, ei dunaton estin) “0 my Father, if it is possible,” or if there exists a possibility, Mark 14:35.

  4. “Let this cup pass from me:” (parelthato ap’ emou to poterion touto) “Do let this cup pass (away) from me,” Luke 14:35; Luke 22:42.

  5. “Nevertheless not as I will,” (plen ouch hos ego thelo) “Yet not as I will,” His human nature shrank from death, Mark 14:36.

  6. “But as thou wilt.” (all’ hos su) “But instead (in priority) as you will,” John 4:34; He came to do and finish the work the Father sent Him to do, and He did it, John 3:17; John 17:4.

Matthew 26:40

IN V. 40,41

  1. “And he cometh unto the disciples,” (kai erchetai pros tous mathetas) “And he came (returned) to the disciples,” whom He had told to watch.

  2. “And findeth them asleep,” (kai heuriskei autous katheudontas) “And found them sleeping,” overcome by sorrow and weariness of the flesh, Luke 22:45.

  3. “And saith unto Peter,” (kai legei to Petro) “And he said to Peter,” the most prominent speaker among them, Mark 14:37.

  4. “What, could ye not watch with me one hour?” (houtos ouk eschusate mian horan gregoresai met’ mou) “What about this, were you all not strong enough to watch with me one hour?” Mark 14:37. If watching His sorrow and hearing His cries of agony was too much for His disciples, what would enduring it for a moment have done for us? 1 Peter 5:8.

Matthew 26:41

  1. “Watch and pray,” (gregoreite kai proseuchesthe) “You all watch and pray,” as also recounted Mark 14:38; Luke 21:36.

  2. “That ye enter not into temptation:” (hina me eiselthete eis peirasmon) “in order that you may not enter into temptation,” or testing, Mark 14:38. For in spite of their earlier protests He called attention to their actual weakness in the flesh, in which one must not trust, 1 Corinthians 10:12; Luke 22:46.

  3. “The spirit is willing,” (to men pneuma prothumon) “Indeed the spirit is eager,” willing and eager to empower or strengthen you, Mark 14:38; Ephesians 5:18.

  4. “But the flesh is weak.” (e de sarks asthenes) “However the flesh (carnal nature) is weak or sickly,” in an anemic manner, Mark 14:38; Romans 7:18; Romans 7:21-24; Jude 1:23.

Matthew 26:42

THE SECOND PRAYER V. 42-43

  1. “He went away again a second time,” (palin ek deuterou apelthon) “Again upon going out and away a second time,” for a little way off, yet in the Gethsemane plot. So fervently, and with such agony, He prayed that His sweat became (as) great drops of blood, Luke 22:44.

  2. “And prayed, Saying, O my Father,” (proseuksato legon) “He prayed, saying repeatedly,” (Pater mou) “0 my Father.” Mark simply states that He simply prayed to the same effect as before, Mark 14:39; and now the angel strengthened Him, Luke 22:43.

  3. “If this cup may not pass away from me,” (ei ou dunatai touto parelthein) “If this (cup) cannot pass (on) away from me forever,” and He knew it could not, though as a human being He desired that it might, Hebrews 4:15.

  4. “Except I drink it,” (ean me auto pio) “Unless or except I drink it,” Matthew 20:22.

  5. “Thy will be done.” (genetheto to thelema sou) “Let your will be done,” become, or come to be fulfilled in me, John 4:34.

Matthew 26:43

  1. “And he came and found them asleep again” (kai elthon palin heuren autous katheudontas) “And coming again (to the disciples) he found them sleeping,” Mark 14:40. They were said to be sleeping from sorrow, Luke 22:45. Peter denied the Lord in three ways: 1) By sleeping while Jesus prayed, 2) By following Him afar off, and 3) By three times denying that He knew the Lord. How many ways have you denied the Lord?

  2. “For their eyes were heavy.” (esan gar auton hoi ophthalmoi bebaremenoi) “Because their eyes were burdened,” heavy, too laden and weary to stay open or awake. And their senses were confused, Mark 14:40.

LET US ALWAYS: “Beware of Peter’s words, Nor confidentially say, I’ll never deny my Lord But trust I never may.”

Matthew 26:44

THE THIRD PRAYER V. 44-46

  1. “And he left them and went away again,” (kai apheis autous palin apelthon) “And upon leaving them again, going away,” (as before) a little distance, for His final struggle in agony of prayer, before Judas arrived with his traitor kiss, Matthew 26:45.

  2. “And prayed the third time,” (proseuksato ek tritou) “He prayed out there (out loud) a third time,” in a final trinitarian number, making a way to Paradise through Gethsemane, and His intercession there for strength physically and emotionally, to go on to the cross, Mark 14:41.

  3. “Saying the same words.” (ton auton logon eipon palin) “Saying again, repeatedly, the same word (thing),” as He had previously done. It was not vain repetition, but earnest intercession to His Father, Hebrews 5:7-8.

Matthew 26:45

  1. “Then cometh he to his disciples, and saith unto them,” (tote erchetai tous mathetas kai legei autois) “Then (at that time) he came to His disciples and said to them,” Mark 14:41.

  2. “Sleep on now, and take your rest:” (katheudete loipon kai anapauesthe) “You all sleep (and loiter, linger) and rest,” if you can, Mark 14:41. He is now prepared to drink of the cup, has been strengthened by angels, and needs their sympathy no longer. No man had cared for His soul, Psalms 142:4.

  3. “Behold, the hour is at hand,” (ldou engiken he hora) “Behold, (however) the hour has drawn near,” is at hand, upon us, John 17:1; John 17:4.

  4. “And the Son of man is betrayed,” (kai ho huios tou anthropou paradidotai) “And the Son of man (redeeming Messiah) is betrayed,” in the hearts and into the hands of the Jewish leaders, by Judas Iscariot’s covenant with them, Matthew 26:14-16.

  5. “Into the hands of sinners.” (eis cheiras hamartolo) “Into the hands of sinners or anarchists,” Mark 14:41.

Matthew 26:46

  1. “Rise, let us be going:” (egeiresthe agomen) “You all rise (get up) let us be going,” to meet the enemy, not to escape them, to meet them for the joy that was set before Him, Hebrews 12:2.

  2. “Behold, he is at hand,” (idou engiken) “Behold (take note) at once he has drawn near,” a particular hostile “he,” Judas Iscariot, Mark 14:42. He was the son of perdition, Psalms 41:9; John 17:12.

  3. “That doth betray me.” (ho paradidous me) “The one who (is) betraying me,” who is now in the act or process of betraying or delivering me," to my enemies, unto death, Mark 14:43; Acts 1:16-18; Acts 1:25.

Matthew 26:47

THE AND ARREST OF JESUS V. 47-56

  1. “And while he yet spake,” (kai eti autou labountos) “And when he was still speaking,” disclosing to the disciples what was occurring," Luke 22:47.

  2. “Lo, Judas, one of the twelve, came,” (idou loudas eis ton dodeka elthen) “Behold (note this) Judas, one of the twelve came,” Mark 14:43. He had already entered league to betray the Lord, Mark 14:10.

  3. “And with him a great multitude with swords and staves,” (kai met’ autou ochlos polus meta machairon kai ksulon) “And with him a large crowd with swords and clubs,” of a sufficient number to overpower the disciples, Mark 14:43.

  4. “From the chief priests and elders of the people.” (apo ton archiereon kai presbuteron tou laou) “From (empowered by or from) the administrative priests and elders of the people,” perhaps including the Sanhedrin, Mark 14:43; John 18:3.

Matthew 26:48

  1. “Now he that betrayed him,” (ho de paradidous autou) “Now the one who was betraying him,” who was Judas Iscariot, lead man of the thug band that night, the pretended or feigned friend of His own house, His church, Psalms 41:9; Acts 1:16-18.

  2. “Gave them a sign, saying,” (edoken autois semeion legon) “Gave to them (the sword and club carriers) a sign, repeatedly saying,” explaining, briefing them; Mark 14:44 calls the sign a token or a tip-off.

  3. “Whomsoever I shall kiss,” (hon an pheleso) “Whoever I may kiss,” Mark 14:44. The kiss was to identify Jesus to the arresting thugs in the night time, lest they seize the wrong person. The kiss was usually a sign of friendship and admiration, Proverbs 27:6; 2 Samuel 15:5; 2 Samuel 20:9; Luke 7:45.

  4. “That same is he, hold him fast.” (autos estin kratesate auton) “He it is; snatch him,” or you all “nab” Him, Mark 14:44; Luke 22:47.

Matthew 26:49

  1. “And forthwith, he came to Jesus, and said,” (kai eutheos proselthon to lesou eipen) “And directly, immediately (upon) approaching Jesus, he said,” Mark 14:45.

  2. “Hail, master;” (chalre, hrabbi) “Hail, Rabbi,” Mark 14:45. Not once in the Scripture did Judas call Jesus Lord, for such can be done, in reality, only by the Holy Spirit, 1 Corinthians 12:3.

  3. “And kissed him.” (kai katephilesen auton) “And with feigned affection (with damnation), he kissed him,” Mark 14:45; Luke 22:48.

Matthew 26:50

  1. “And Jesus said unto him, Friend,” (ho de lesous eipen auto hetaire) “Then Jesus said to him, comrade,” Psalms 41:9.

  2. “Wherefore art thou come?” (eph’ ho pare!) “What brings you here?” or what is your purpose in coming out here? Psalms 55:12-14. Jesus stepped forth to challenge the night-band of His assailants led by Judas.

  3. “Then come they and laid hands on Jesus,” (tote proselthontes epebalon tas cheiras epi ton lesous) “At that point, or moment, they (the thug band or mob) laid their hands upon him,” grabbed hold on Him.

  4. “And took him away.” (kai ekratesan auton) “And having seized Him, took him out and away,” from Gethsemane, Mark 14:46; Acts 1:16.

Matthew 26:51

1)“And, behold, one of them which were with Jesus,” (kai edou eis ton meta lesou) “And behold one of those (disciples) with Jesus,” the one called Peter, John 18:10. When Matthew and Mark wrote, it is believe that both Peter and Malchus were still living. To protect their identity and person the Holy Spirit suppressed Matthew and Mark from disclosing their names and involvement in the event, as a time to be silent, Ecclesiastes 3:7.

  1. “Stretched out his hand, and drew his sword,” (ekteinas ten cheira apespasen ten machairen autou) “Drew his sword, and stretching out his hand,” unsheathing his sword that he earnestly meant to use to protect Jesus from the mob of thug officers of the nighttime. It appears that though other of the disciples were willing to draw the sword, but only Peter did it, Luke 22:49.

  2. “And struck a servant of the high priest’s” (kai pataksas ton doulos tou archiereos) “And striking the slave-servant of the high priest,” named Malchus, John 18:10; Mark 14:47.

  3. “And smote off his ear.” (apheilen autou to otion) “He cut off his ear,” unintentionally. He meant to cut off his head; see? Luke 22:50. Our Lord in warning of coming danger had recently told the disciples to sell possessions and buy a sword, Luke 22:36; Luke 22:38.

Matthew 26:52

  1. “Then said Jesus unto him,” (tote legei auto ho lesous) “Jesus then (at that moment) said to him,” instructed him, Luke 22:49.

  2. “Put up again thy sword into his place:” (apostrepson ton machairan sou eis ton topon autes) “Put your sword back into its place,” into the sheath. Or he said, “that is enough,” Luke 22:51; John 18:11.

  3. “For all they that take the sword," (pantes gar hoi labontes machairan) “Because all those taking a sword,” of their own will and personal independent accord. Such administration is divinely appointed to civil powers for better social order, Romans 13:1-7; 1 Peter 2:13-15.

  4. “Shall perish with the sword.” (en machaira apolountai) “In (taking it) or by taking a sword they will perish.” The idea is that law enforcement is a Divinely provided matter of civil administration, not for each person to take upon himself, independently or unauthorized. Then Jesus Lord of compassion, demonstrating love for His enemies, touched the ear and healed it, or put it back on Malchus’ head, and healed it, Luke 22:51; John 18:10. This miracle was yet done, that men might believe and be saved, John 20:30-31; Matthew 5:44.

Matthew 26:53

  1. “Thinkest thou that I cannot now pray to my Father” (e dokeis hoti ou dunamai parakalesai ton patera mou) “Or do you not think that I am able to ask my Father,” are you not aware that I can commune with my Father to help me.

  2. “And he shall presently give me,” (kai parastesei moi arti) “And he will instantly provide me,” according to His will, or in harmony with His will, Matthew 26:39; as at His birth, Luke 2:13-14.

  3. “More than twelve legions of angels?” (pleious dodeka legionas angelon) “More than twelve legions of angels?” They are chariots of God. A Roman legion was 6,000 soldiers plus cavalry. God once used angels to destroy a huge army, 2 Kings 19:35; (185,000) Assyrians in one nite, 2 Kings 6:17.

Matthew 26:54

  1. “But how then shall the scriptures be fulfilled,” (pos oun plerothosin hai graphai) “How then may the scriptures be fulfilled,” in the highest sense, Matthew 26:24; John 19:28; Acts 13:29; Isaiah 53:4-12.

  2. “That thus it must be?” (hoti houtos dei genesthai) “That (teach) it must be thus?” The will of God is the priority law of the universe, (John 10:35), for “the Scriptures cannot be broken,” Psalms 119:160; John 18:11; Luke 24:44-48.

Matthew 26:55

  1. “In that same hour said Jesus to the multitudes,” (en ekeine te hora eipen ho lesous tois ochlois) “In that hour Jesus said to the crowds,” who had come out to witness His kidnapping, seizure, or arrest in the late hours of the night of the Passover, Mark 14:48; Luke 22:52, to the religious instigators personally.

  2. “Are ye come out as against a thief,” (hos epi lesten ekselthate) “Are you all come out here as against a robber?” as a man of violence would be taken? An unbelievable thing, Mark 14:48; Luke 22:52.

  3. “With swords and staves for to take me?” (meta machairon kai ksulon sullabein me) “To take me with (your) swords and clubs?” Mark 14:48; as if I would resist arrest or try to escape?

  4. “I sat daily with you teaching in the temple,” (kath’ hemeran en to hiero ekathezomen didaskon) “I sat daily in the temple teaching,” Mark 14:49; Luke 22:53.

  5. “And ye laid not hold on me.” (kai ouk ekratesate me) “And you did not (then seize me?” Why not? is the idea, Mark 14:49; Luke 22:53.

Matthew 26:56

  1. “But all this was done,” (touto de holon gegonen) “Yet all this has occurred,” come to pass or happened, Mark 14:49 b.

  2. “That the Scriptures of the prophets might be fulfilled.” (hina plerothosin hai graphai ton propheton) “In order that the prophetic scriptures might be fulfilled,” relating to the betrayal and passion of our Lord, Luke 24:44-45; John 18:11.

  3. “Then all the disciples forsook him, and fled.” (tote hoi mathetai pantes aphentes auton ephugon) “Then the disciples, all leaving him of their own choice, fled,” Mark 14:50. He had told them that they would, Mark 14:31. His Word is “true from the beginning,” and even this prophecy was fulfilled, that men might believe that He was the Christ and be saved, Psalms 119:160; John 20:30-31. Paul once had a similar experience, 2 Timothy 4:16.

FICKLE FRIENDS The bees were hunting the flowering trees in crowds, humming among the branches, and gathering honey in the flowers. Said Gotthold, “Here is an image of temporal prosperity. So long as there is blossom on the trees, and honey in the blossom, the bees will frequent them in crowds, and fill the place with their music; but when the blossom is over, and the honey gone, they, too, will disappear. The same happens in the world, among men. In the abodes of fortune and pleasure, friends will be found in plenty; but, when fortune flies away, they depart along with it. Temporal gain is the world’s honey and the allurement with which you may entice it whithersoever you will; but where the gain terminates, there, likewise, do the love and friendship of the world stop. For this reason, let all good men be advised to fly to Christ crucified, who never forsakes in their distress those who truly seek Him,” Hebrews 13:5.

Matthew 26:57

JESUS BEFORE AND THE V. 57-68

  1. “And they that had laid hold on Jesus,” (hoi de kratesantes ton lesoun) “Then those who had seized Jesus,” laid their hands fast upon Him, as they also tried to seize a young man with him who fled naked, believed to be John Mark, Mark 14:51-52.

  2. “Led him away to Caiaphas the high priest,” (apegagon pros Kaiaphan ton archierea) “They led him away to Caiaphas the high priest,” Mark 14:53; John 18:13-14. They let Him first to Annas the deposed high priest, who gave His judgment, then sent Him on to Caiaphas, Matthew 26:3; John 18:13; John 18:24.

  3. “Where the scribes and the elders were assembled.” (hopou hoi grammateis kai hoi presbuteroi sunechthesan) “Where the scribes and the elders were assembled, in a formal meeting,” in a night time, illegal gathering, in the early morning hours, earlier than the courts usually assembled, to get ahead of the crowds, Mark 14:53; Luke 22:54.

Matthew 26:58

  1. “But Peter followed him afar off,” (ho de Petros ekolouthei auto apo makrothen) “Then Peter (by this time) followed him from a distance away,” in a denial spirit, after affirming that he never would, and after using his sword to protect Jesus, Matthew 26:35; John 18:10; Mark 14:54.

  2. “Unto the high priest’s palace,” (heos tes aules tou archiereos) “Up to (as far as) the court of the high priest,” Mark 14:54; John 18:15-16. The company one follows leads to so many deeds of good or bad, Matthew 6:13. “The fear of man” brings a snare, Proverbs 29:25. Here it was demonstrated.

  3. “And went in, and sat with the servants,” (kai eiselthon eso ekatheto meta ton hupereton) “And he went in and sat with the attendants,” at the court entrance of the palace, Mark 14:54; Luke 22:55; Peter sat down with officers of the court, the enemies of Jesus, as if he were a friend, in the counsel of the ungodly, Psalms 1:1; James 4:4.

  4. “To see the end.” (edein to telos) “To observe or perceive the end,” what would be the end or outcome of this event, a death he did not yet believe Jesus would die, Luke 24:18-26.

ONE STEP LEADS TO ANOTHER There was a gradual descent in the fall of the apostle. He was first alarmed, and consulted his safety by flight; then he followed Jesus, but afar off; then he entered into the palace; then he sat down among the servants; then he listened without rebuke to their scoffs against Jesus; then he denied that he was a disciple; then he denied with oaths and curses. Stark

Matthew 26:59

  1. “Now the chief priests, and elders, and all the council,” (hoi de archeireis kai to sunedrion holon) “Then the administrative priests and the whole council,” of the Sanhedrin, a motley crew that dark day, Mark 14:55.

  2. “Sought false witness against Jesus,” (ezetoun pseudomarturian kata tou lesou) “Sought (out) false testimony against Jesus,” Mark 14:55; a breach of the very law they represented, Exodus 20:16; Deuteronomy 5:20; Matthew 19:18; Matthew 19:16; Matthew 19:18-19.

  3. “To put him to death;” (hopos auton thanatosousin) “So as to put him to death,” to give them a defensible excuse to put Him to death, Mark 14:55; This same crowd hired false witnesses later, to put Stephen to death, Acts 6:11; Acts 7:58.

Matthew 26:60

  1. “And found none:” (kai ouch heuron) “And they did not find it.” found not witness whose testimony would agree. They made a mockery of testimony with integrity in their religious courts that day, Mark 14:56.

  2. “Yea, though many false witnesses came, yet found they none.” (pollon proselthonton pseudomarturon) “When (even though) many false witnesses approached,” and tried, yet they did not agree. Being lying witnesses their testimony conflicted so transparently that the court was shocked, Deuteronomy 17:6-7; Mark 14:59.

  3. “At the last came two false witnesses,” (husteron de proselthontes duo) “Then later two approaching,” to offer false testimony to indict Him to death, arose against Him, perhaps for the bribe or the pay they were offered, Mark 14:57-59.

Matthew 26:61

  1. “And said, This fellow said,” (eipen houtos ephe) “They said, this man said,” did say and we heard Him. They purported to quote Jesus, but actually “coated” His words.

  2. “I am able to destroy the temple of God,” (dunamai katalusai ton naon tou theou) “I am able to destroy the shrine of God;” This was a misrepresentation of what Jesus had said, as He spoke of the temple of His body, John 2:19-21.

  3. “And to build it in three days.” (kai dia trion hemeron oikodomesai) “And after three days to build or complete it,” Mark 14:58; Matthew 27:40.

Matthew 26:62

  1. “And the high priest arose, and said unto him,” (kai anastas ho archiereus eipen auto) “And standing up the high priest said to him directly,” Mark 14:60, not because the testimony of the false witnesses was true, but because of irritation, since one could not be put to death for boasting. He arose in indignation to add drama and force to his words.

  2. “Answerest thou nothing?” (ouden apokrine) “Do you answer nothing,” not one thing, or are you just going to sit there, make no reply? Mark 14:60.

  3. “What is it which these witness against thee?” (ti houtoi sou katamarturousin) “What these men give (as) testimony or evidence against you?” It appears that Caiaphas was irritated because Jesus would not say something in denial or explanation of what the false witnesses had said, so as to involve Himself in something more damaging to Himself, John 18:19.

Matthew 26:63

  1. “But Jesus held his peace.” (ho de lesous esiopa) ,“Then Jesus remained silent,” restrained himself from speaking, explaining, or replying. It was not in contempt, but He knew that it would not be accepted and He would be casting pearls before swine, as they had already determined to kill Him, by fair or foul means, Matthew 26:4; Matthew 7:6.

  2. “And the high priest answered and said unto him,” (kai ho archiereus eipen auto) “And the high priest said to him, directly,” Mark 14:61. Jesus was fulfilling specifically and definitively the prophecy of Isa 53:7, that men might believe He was the Christ and be saved thereby, John 20:30-31.

  3. “I adjure thee by the living God,” (eksorkizo se kata tou theou tou zontos) “I adjure you by the living God;” This means that the high priest required that Jesus answer or swear under oath, as required by their law; It was called an oath of adjuration, Numbers 5:19; Numbers 5:21; Joshua 7:19; 1 Kings 22:16.

  4. “That thou tell us,” (hina hemin eipes) “in order that you tell us,” you disclose to us, which both He, God the Father, and fulfilled prophecy had already verified, which they had rejected, John 1:11-12; Matthew 3:17.

  5. “Whether thou be the Christ,” (el su ei ho Christos) “If you are the Christ,” Mark 14:61; Luke 22:70.

  6. “The Son of God.” (ho huios tou theou) “The heir son of God,” which He was, John 3:16; Galatians 4:4-5; Luke 22:67.

Matthew 26:64

  1. “Then said Jesus unto him, Thou hast said,” (legei auto ho lesous su eipas) “Jesus responded to him, you said it,” you are right, I am, Mark 14:62; Luke 22:70.

  2. “ Nevertheless I say unto, you," (plen lego humin) “Yet I tell you all,” as administrative priests and Sanhedrin elders, and you Caiaphas the high priest of Israel, apart from what I have told you and in affirmation of it.

  3. “Hereafter shall ye see the Son of man,” (ap’ arti opsesthe ton huion tou anthropou) “From now (this moment) you all will see the Son of man,” Mark 14:62. That is, you all will see for yourselves (in contrast with what you see now) and be confronted with the consequences of your decisions and actions, Ecclesiastes 12:13-14; Romans 14:11-12.

  4. “Sitting on the right hand of power,” (kathemenon ek deksion tes dunameos) “Sitting on the right hand of power;” This Caiaphas, high priest of one year, was seeking to condemn the Eternal Priest to death, Psalms 110:4; Hebrews 5:6; Hebrews 5:10; Psalms 110:5; Luke 1:31-33; Acts 7:55-56; Luke 22:69.

  5. “And coming in the clouds of heaven.” (kai erchomenon epi ton nephelon tou ouranou) “And coming upon the clouds of heaven,” as He went away, Acts 1:10-11; Revelation 1:7; Daniel 7:13-14; Matthew 24:30.

Matthew 26:65

  1. “Then the high priest rent his clothes, saying,” (tote ho archiereus dierreksen ta himatia autou legon) “At that point the high priest rent his garments, repeatedly charging,” in feigned pretence of dramatic indignation; It was a custom of expressing deep grief or insult, Mark 14:63; Numbers 14:6-7; 2 Kings 18:37; Acts 14:13-14. They were not, as priests, to tear their clothes before the people, Leviticus 10:6; Leviticus 21:10.

  2. “He hath spoken blasphemy,” (eblasphemesan) “He blasphemed,” He blasphemed, a sin that was to be punished by death. Yet the high priest lied and sought to get the others to agree with his lead-lie, Mark 14:64.

  3. “What further need have we of witnesses?” (ti eti chreian echomen marturon) “What yet (further) need have we of witnesses?” So he would have the Sanhedrin, and administrative priests also, to be both witnesses and jury against Jesus, in a clandestine assembly, where false witnesses had been rounded up by accusers, jurors, and the high priest judge.

  4. “Behold, now ye have heard his blasphemy.” (Ide nun ekousate ten blasphemian) “Just observe, you all just now heard the blasphemy,” didn’t you? is the idea. He was attempting to put words into their mouths by this lead-question; because He claimed to be God, Divine, the Messiah, they indicted Him for blasphemy, John 10:31-39.

Matthew 26:66

  1. “What think ye?” (ti humin dokei) “What does it seem to be to you?” Mark 14:64; With piously assumed holy indignation, the high priest incited the witnesses.

  2. “They answered and said,” (hol de apokrithentes elpan) “Then they replying said,” what he wanted them to say, what he had suggested, Luke 22:71.

  3. “He is guilty of death.” (enochos thanatou eatin) “He is deserving or liable of death,” by stoning, by provision of Jewish law, the only area of adjudication that they were over, Leviticus 24:16; John 19:7; Mark 14:64; Luke 22:71.

Matthew 26:67

  1. “Then did they spit in his face,” (tote eneptusan eis to prosopon autou) “At that time they spat in his face;” They, the guards, began repeatedly to spit in His face, Mark 14:65; As afore prophecied, Isaiah 50:6; Isaiah 52:14.

  2. “And buffeted him;” (kai ekolaphisan auton) “And they violently maltreated him,” His person, His physical body, by hitting Him with their fists, Mark 14:65 b; Luke 22:63.

  3. “And others smote him with the palms of their hands,” (hoi de errapisan) “Then they slapped him,” Mark 14:65; Micah 5:1. The “they” were servant guards of the high priest, and other witnesses, as expressions of loathing contempt for Him, Deuteronomy 25:9; Isaiah 1:6.

Matthew 26:68

  1. “Saying, Prophecy unto us, thou Christ,” (legontes propheteuson humin Christe) “Repeatedly saying, prophecy to us Christ,” Mark 14:65.

  2. “Who is he that smote thee?” (tis estin ho paisas se) “Who is the one that struck you?” as the servants of the high priest repeatedly struck or slapped Him, Mark 14:65; John 19:3.

Matthew 26:69

PETER’S DENIAL OF THE LORD VS. 69-75

  1. “Now Peter sat without in the palace:” (ho de Petros ekatheto ekso en te aule) “Now Peter sat outside in the court,” of the palace; While the maltreatment of our Lord was going on within Peter was out there keeping warm or comfortable by the fire, in the counsel of the ungodly, Mark 14:67; Luke 22:55-56.

  2. “And a damsel came unto him, saying,” (kai proselthen auto mia paidiske legousa) “And one maidservant approached him saying,” in an accusatory manner. It was the portress of the High Priest, who had let him into the court, John 18:15-17.

  3. “Thou also wast with Jesus of Galilee.” (kai su estha meta lesou ou Galililaiou) “You were also with Jesus the Galileean,” John 18:17. Apparently in fear, she realized that she had given admittance to one of Jesus’ party.

Matthew 26:70

  1. “But he denied before them all, saying,” (ho de ernesato emprosthen panton legon) “Then he denied before all (the attendants) repeatedly saying, denying;” This is his first denial, Mark 14:68.

  2. “I know not what thou sayest.” (ouk oida ti legeis) “I do not know what you are saying, what you are talking about,” John 18:17; He tried to pass himself off as one who had come to the feast of the passover, Mark 14:68.

Matthew 26:71

  1. “And when he was gone out into the porch,” (ekselthonta de eis ton pulona) “Then going out into the porch,” with an accusing conscience, by the reproving spirit of God, John 16:8; out there he was again accosted or confronted with his identity, a second time.

  2. “Another maid saw him, and said unto them that were there,” (eiden auton alle kai legei tois ekei) “Another one (maid) saw him and said to those out there,” This second maid had likely been tipped off by the first one, Matthew 26:69. She said to the attendants at the court-palace, without, as within, Matthew 26:69; Mark 14:69.

  3. “This fellow was also with Jesus of Nazareth.” (houtos en meta lesous tou Nazaraiou) “This man (Peter) was with Jesus, the Nazarene,” Mark 14:69. He is one of them.

Matthew 26:72

  1. “And again he denied with an oath,” (kai palin ernesato meta orkou) “And again he denied (knowing him) and accompanied (it) with an oath,” Relapsing to an old evil habit, he denied a second time both the Lord and any identity with His church, other of the disciples, punctuating his denial with an inflammatory oath, Mark 14:71.

  2. “1 do not know the man.” (hoti ouk oida ton anthropon) “That I do not know or recognize the man,” Mark 14:70. The idea is that he did not even recognize the name of Jesus, never knew Him, or never heard of the man.

Matthew 26:73

  1. “And after a while came unto him they that stood by,” (meta mikron de proselthontes hoi hestotes) “Then after a little while those standing around approaching;” Those who had been listening to his dialect for about an hour, keyed in on him, Luke 22:59.

  2. “And said to Peter, Surely thou also art one of them,” (eipon to Petro) “They said directly to Peter,” (alethos kai su eks auton ei) “Certainly you are also of them” are you not? John 18:25. Confidently, the counsel of the ungodly accused him, truthfully and honestly. Psalms 1:1; Luke 22:59; This one was a servant of Caiaphas and relative of Malchus, John 18:26.

  3. “For thy speech bewrayeth thee.” (kai gar he lalia sou delon se polei) “Because your speech (dialect) makes you evident or manifest,” Luke 22:59. And Peter was a Galileean, Acts 1:11; Acts 2:27. The Galileeans were known for their inability to speak the gutturals, using “th” for “sh”, as the Ephraimites came to be detected by their pronunciation of Shibboleth.

Matthew 26:74

  1. “Then began he to curse and to swear,” (tote erksato katathematizein kai omnuein) “At that point he began to curse and to swear,” Mark 14:71.

  2. “Saying, I know not the man.” (hoti ouk oida ton anthropon) “That I know not the man.” This is the third denial, Mark 14:71; Luke 22:60.

  3. “And immediately the cock crew.” (kai eutheos alektor ephonesen) “And immediately a cock crowed,” Mark 14:72; Luke 22:60. This was the (second time) near daybreak, Mark 14:30, the ordinary cock crowing time. It was at this point that Jesus turned and fixed His eyes on Peter, to call him to repentance, Luke 22:61; See also Paul’s warning of such, 1 Corinthians 10:12.

, SIN Deliberate, habitual sin cannot possibly consist with spiritual growth; but the shaking of one’s steadfastness by a sudden tornado of temptation (which was Peter’s case may do so. The great question is whether, after each such fall, the will recovers its spring and elasticity, and makes a fresh start with new and more fervent prayers and resolve. Indeed the making many fresh starts, after relapses of infirmity, is a hopeful sign of growth. In order to any great attainment in spiritual life, there must be an indomitable resolve to try and try again, and still to begin life anew amidst much failure and discouragement. –Dean Gouldburn

Matthew 26:75

  1. “And Peter remembered the word of Jesus,” (kai emnesthe ho Petros tou hrematos lesou) “And Peter recalled the word (of warning) of Jesus.” It was brought to his mind by, 1) The voice of his conscience, 2) By the crow of the rooster, and 3) By the look of Jesus.

  2. “Which said unto him, before the cock crow,” (eirekotos hot! prin alektora phonesai) “Which he had said, that before the cock crows,” even this night, Matthew 26:34; John 13:38.

  3. “Thou shalt deny me thrice.” (tris aparnese) “You will deny me three time,” repeatedly, Luke 22:19-20; Mark 14:30; Mark 14:68.

  4. “And he went out, and wept bitterly.” (kai ekselthon ekso eklausen pikros) “And going forth, outside and away from the court, he wept bitterly,” With contrite heart, Psalms 51:17; John 21:17; 2 Corinthians 7:9-10. This was a godly sorrow which the Lord does not despise or take lightly, 1 John 1:9. His grief was of long duration, as daylight began to dawn and a new life commenced, a more useful life for Peter, Mark 10:1-52.

SMITTEN BY A LOOK By association of ideas small things effect great moral revolutions.

  1. Past glances of Jesus: a. Of welcome when Andrew brought Peter to Christ; b. Of gentle reproof when he was sinking in the water; c. Of searching examination when He asked, “Whom say ye that I am?” etc.
  2. Present glance of Jesus, full of tenderness, compassion, identification.
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