| Back to Home Page | Back to
Book Index |
Matthew Chapter
Twenty-six
Matthew 26
The Lord had finished His discourses. He prepares (chap.
26) to suffer, and to make His last and touching adieus to His disciples, at
the table of His last passover on earth, at which He instituted, the simple and
precious memorial which recalls His sufferings and His love with such profound
interest. This part of our Gospel requires little explanation-not, assuredly,
that it is of less interest, but because it needs to be felt rather than
explained.
With what simplicity the Lord announces that which was to happen! (v.
2). He had already arrived at Bethany, six days before the passover (John
12:1): there He abode, with the exception of the last supper, until He was
taken captive in the garden of Gethsemane, although He visited Jerusalem, and
partook of His last meal there.
We have already examined the discourses uttered during
those six days, as well as His actions, such as the cleansing of the temple.
That which precedes this chapter (26) is either the manifestation of His rights
as Emmanuel, King of Israel, or that of the judgment of the great King with
respect to the people-a judgment expressed in discourses to which the people
could make no answer; or, finally, the condition of His disciples during His
absence. We have now His submission to the sufferings appointed Him, to the
judgment about to be executed upon Him; but which was, in truth, only the
fulfilment of the counsels of God His Father, and of the work of His own love.
The picture of man's dreadful sin in the crucifixion of
Jesus unfolds before our eyes. But the Lord Himself (chap. 26:1) announces it
beforehand with all the calmness of One who had come for this purpose. Before
the consultations of the chief priests had taken place, Jesus speaks of it as a
settled thing: "Ye know that after two days is the feast of the passover,
and the Son of man is betrayed to be crucified."
Afterwards (v. 3) the priests, the scribes, and the
elders assemble to concert their plans for obtaining possession of His Person,
and ridding themselves of Him.
In a word, first, the marvellous counsels of God, and the submission
of Jesus, according to His knowledge of those counsels and of the circumstances
which should accomplish them; and, afterwards, the iniquitous counsels of man, which
do but fulfil those of God. Their purposed arrangement of detail not to take
Him on the feast day as they dreaded the people (chap. 26:5) was not God's and
fails: He was to suffer at the feast.
Judas was but the instrument of their malice in the hand
of Satan; who, after all, did but arrange these things according to divine
intention. They wished, but in vain, to avoid taking Him at the time of the
feast, on account of the multitude, who might favour Jesus, if He appealed to
them. They had done so at His entrance into Jerusalem. They supposed Jesus
would do so, for wickedness always reckons on finding its own principles in
others. This is why it so frequently fails in circumventing the upright-they
are artless. Here it was the will of God, that Jesus should suffer at the
feast. But He had prepared a gracious relief to the heart of Jesus-a balm to
His heart more than to His body-a circumstance which is used by the enemy to
drive Judas to extremity and put him in connection with the chief priests.
Bethany (linked in memory with the last moments of peace
and tranquillity in the Saviour's life, the place where dwelt Martha and Mary,
and Lazarus the risen dead)-Bethany [1] receives Jesus for the last time: the
blessed but momentary retreat of a heart which, ever ready to pour itself out
in love, was ever straitened in a world of sin, that did not and could not
respond to it; yet a heart which has given us, in His relations with this
beloved family, the example of an affection perfect, yet human, which found
sweetness in being responded to and appreciated. The nearness of the cross,
where He would have to set His face as a flint, did not deprive His heart of
the joy or the sweetness of this communion, while rendering it solemn and
affecting. In doing the work of God He did not cease to be man. In everything
He condescended to be ours. He could no longer own Jerusalem, and this
sanctuary sheltered Him for a moment from the rude hand of man. Here He could
display what He ever was as man. It is with reason, that the act of one who in
a certain sense could appreciate what He felt [2] (whose affection instinctively entered into
the rising enmity against the object she loved and was drawn out by it), and
the act that expressed the estimate her heart had of His preciousness and grace
should be told in all the world. This is a scene, a testimony, that brings the
Lord sensibly near to us, that awakens a feeling in our hearts which sanctifies
by binding them to His beloved Person.
His daily life was one continued tension of soul, in
proportion to the strength of His love-a life of devotedness in the midst of sin
and misery. For a moment He could, and would own (in presence of the power of
evil, now to have its way, and the love that clung to Him thus bowing under it,
through true knowledge of Him cultivated in sitting at His feet) that
devotedness to Himself, drawn out by that which His soul was in divine
perfectness bowing to. He could give an intelligent voice, its true meaning, to
that which divinely wrought affection silently acted on. [3]
The reader will do well carefully to study this scene of
touching condescension and outpouring of heart. Jesus, Emmanuel, King and
Supreme Judge, had just been causing all things to pass in judgment before Him
(from chap. 21 to the end of 25). He had finished that which He had to say. His
task here, in this respect, was accomplished. He now takes the place of Victim;
He has only to suffer, and can allow Himself freely to enjoy the touching
expressions of affection that flow from a heart devoted to Him. He could but
taste the honey and pass on; but He does taste it, and did not reject an
affection which His heart could and did appreciate.
Again, observe the effect of deep affection for the Lord.
This affection necessarily breathes the atmosphere in which, at that moment,
the spirit of the Lord is found. The woman who anointed Him was not informed of
the circumstances about to happen, nor was she a prophetess. But the approach
of that hour of darkness was felt by one whose heart was fixed on Jesus. [4] The different forms of evil developed
themselves before Him, and displayed themselves in their true colours; and,
under the influence of one master, even Satan, grouped themselves around the
only object against whom it was worthwhile to array this concentration of
malice, and who brought their true character out into open daylight.
But the perfectness of Jesus, which drew out the enmity,
drew out the affection in her; and she (so to speak) reflected the perfectness
in the affection; and as that perfectness was put in action and drawn to light
by the enmity, so was her affection. Thus Christ's heart could not but meet it.
Jesus, by reason of this enmity, was still more the object that occupied a
heart which, doubtless led of God, instinctively apprehended what was going on.
The time of testimony, and even that of the explanation of His relationship to
all around Him, was over. His heart was free to enjoy the good and true and
spiritual affections of which He was the object; and which, whatever might be
their human form, shewed so plainly their divine origin, in that they were
attached to that object on which, at this solemn moment, all the attention of
heaven was centred.
Jesus Himself was conscious of His position. His thoughts
were on His departure. During the exercise of His power, He hides-He
forgets-Himself. But now oppressed, rejected, and like a lamb led to the
slaughter, He feels that He is the just object of the thoughts of those who
belong to Him, of all who have hearts to appreciate that which God appreciates.
His heart is full of the coming events, see v. 2, 10-13, 18, 21.
But yet a few words more on the woman who anointed Him
The effect of having the heart fixed in affection on Jesus is shewn in her in a
striking manner. Occupied with Him, she is sensible of His situation. She feels
what affects Him; and this causes her affection to act in accordance with the
special devotedness which that situation inspires. As hatred against Him rose
up to murderous intent, the spirit of devotedness to Him grows in answer to it
in her. Consequently, with the tact of devotedness, she does precisely that
which was suited to His situation. The poor woman was not intelligently aware
of this; yet she did the thing that was meet. Her value for the Person of
Jesus, so infinitely precious to her, made her quick-sighted with respect to
that which was passing in His mind. In her eyes Christ was invested with all
the interest of His circumstances; and she lavishes upon Him that which
expressed her affection. Fruit of this sentiment, her action met the
circumstances; and, although it was but the instinct of her heart, Jesus gives
it all the value which His perfect intelligence could attribute to it,
embracing at once the sentiments of her heart and the coming events.
But this testimony of affection and devotedness to Christ
brings out the selfishness, the want of heart, of the others. They blame the
poor woman. Sad proof (to say nothing of Judas [5] how little the knowledge of that which
concerns Jesus necessarily awakens suitable affection in our hearts! After this
Judas goes out, and agrees with the unhappy priests to betray Jesus to them for
the price of a slave.
The Lord pursues His career of love; and as He had
accepted the poor woman's testimony of affection, so He now bestows on His
disciples one of infinite value to our souls. Verse 16 concludes the subject of
which we have been speaking: Christ's knowledge, according to God, of that
which awaited Him; the conspiracy of the priests; the affection of the poor
woman, accepted by the Lord; the selfish cold-heartedness of the disciples; the
treachery of Judas.
The Lord now institutes the memorial of the true
passover. He sends the disciples to make arrangements for the celebration of
the feast at Jerusalem. He points out Judas as the one who would deliver Him up
to the Jews. It will be noticed, that it was not merely His knowledge of the
one who should betray Him which the Lord here expresses-He knew that when He
called him; but He says, "One of you shall betray me." It was that
which touched His heart: He wished it to touch theirs likewise.
He then points out that it is a Saviour slain who is to
be remembered. It is no longer a question of the living Messiah: all that was
over. It was no longer the remembrance of Israel's deliverance from the slavery
of Egypt. Christ, and Christ slain, began an entirely new order of things. Of
Him they were now to think-of Him slain on earth. He then draws their attention
to the blood of the new covenant, adding that which extends it to others
besides the Jews, without naming them-"It is shed for many."
Moreover, this blood is not, as at Sinai, only to confirm the covenant, for
fidelity to which they were responsible; it was shed for the remission of sins.
So that the Lord's supper presents the remembrance of Jesus slain, who, by
dying, has broken with the past; has laid the foundation of the new covenant;
obtained the remission of sins; and opened the door to the Gentiles. It is only
in His death that the supper presents Him to us. His blood is apart from His
body: He is dead. It is neither Christ living on the earth, nor Christ
glorified in heaven. He is separate from His people, as to their joys on earth;
but they are to expect Him as the companion of the happiness He has secured for
them-for He condescends to be so-in better days:-"I will not drink
henceforth of this fruit of the vine, until that day when I drink it new [6] with you in my Father's kingdom." But,
these links broken, who, save Jesus, could sustain the conflict? All would
forsake Him. The testimonies of the word should be accomplished. It was
written, "I will smite the Shepherd, and the sheep shall be scattered
abroad."
Nevertheless He would go, to renew His relationship, as a
risen Saviour, with these poor of the flock, to the same place where He had
already identified Himself with them during His life. He would go before them
into Galilee. This promise is very remarkable, because the Lord resumes, under
a new form, His Jewish relationship with them and with the kingdom. We may here
remark that, as He had judged all classes (to the end of chap. 25), He now
exhibits the character of His relationship with all those among whom He
maintained any. Whether it is the woman, or Judas, or the disciples, each one
takes his place in connection with the Lord. This is all we find here. If Peter
had natural energy enoughto go a little farther, it would only be for a deeper
fall in the place where the Lord alone could stand.
And now He isolates Himself to present, in supplication
to His Father, the sufferings that awaited Him.
But while isolating Himself for prayer, He takes three of
His disciples with Him, that in this solemn moment they may watch with Him.
They were the same three who were with Him during the transfiguration. They
were to see His glory in the kingdom, and His sufferings. He goes a little way
beyond them. As for them, they fall asleep, as they did on the mount of
transfiguration. The scene here is described in Hebrews 5:7. Jesus was not yet
drinking the cup, but it was before His eyes. On the cross He drank it, made
sin for us, His soul feeling itself forsaken of Him. Here it is the power of
Satan, using death as a terror with which to overwhelm Him. But the
consideration of this subject will be more in place when we come to Luke's
Gospel.
We here see His soul under the load of death-by
anticipation--as He alone could know it, nor had it as yet lost its sting. We
know who has the power of death, and death as yet had the full character of the
wages of sin, and the curse, of God's judgment. But He watches and He prays. As
man, subjected by His love to this assault, in the presence of the most
powerful temptation to which He could be exposed, on the one hand He watches;
on the other, He presents His anguish to His Father. His communion was not
interrupted here, however great His distress. This distress only cast Him the
more, in all submission and in all reliance, upon His Father. But if we were to
be saved, if God was to be glorified in Him who had undertaken our cause, the
cup must not pass away from Him. And His submission is complete.
He tenderly reminds Peter of his false confidence, [7] making him sensible of his weakness; but
Peter was too full of himself to profit by it; he awakes from his sleep, but
his self-confidence is not shaken. A sadder experience was needed for its cure.
The Lord therefore takes the cup, but He takes it from
His Father's hand. It was His will that He should drink it. Committing Himself
thus entirely to His Father, it is neither from the hand of His enemies, nor
from that of Satan (though they were the instruments), that He takes it.
According to the perfection with which He had subjected Himself to the will of
God in this matter, committing all to Him, it is from His hand alone that He
receives it. It is the Father's will. It is thus that we escape from second
causes, and from the temptations of the enemy, by seeking only the will of God
who directs all things. It is from Him we receive affliction and trial, if they
come.
The disciples need no longer watch: the hour is come. [8] He was to be betrayed into the hands of men.
This was saying enough. Judas designates Him by a kiss. Jesus goes to meet the
multitude, rebuking Peter for seeking to resist with carnal weapons. Had Christ
wished to escape, He could have asked for twelve legions of angels and had
them; but all things must be fulfilled. [9] It was the hour of His submission to the
effect of the malice of man and the power of darkness, and God's judgment
against sin. He is the Lamb for the slaughter. Then all the disciples forsake
Him. He surrenders Himself, setting before the crowd that came what they were
doing. If no one can prove Him guilty, He will not deny the truth. He confesses
the glory of His Person as Son of God, and declares that henceforth they should
see the Son of man no longer in the meekness of One who would not break the
bruised reed, but coming in the clouds of heaven, and sitting on the right hand
of power. Having borne this testimony He is condemned on account of that which
He said of Himself-for the confession of the truth. The false witnesses did not
succeed. The priests and the heads of Israel were guilty of His death, by
virtue of their own rejection of the testimony He rendered to the truth. He was
the Truth; they were under the power of the father of lies. They rejected the
Messiah, the Saviour of His people. He would come to them no more, except as
Judge.
They insult and outrage Him. Each one alas! takes, as we
have seen, his own place-Jesus, that of Victim; the others, the place of betrayal,
rejection, abandonment, denial of the Lord. What a picture! What a solemn
moment! Who could stand in it? Christ alone could steadily pass through it. And
He passed through it as a victim. As such, He must be stripped of all, and that
in the presence of God. Everything else disappeared, except the sin which led
to it; and, according to grace, that also before the powerful efficacy of this
act. Peter, self-confident, hesitating, detected, answering with untruth,
swearing, denies his Master; and, painfully convinced of man's powerlessness
against the enemy of his soul and against sin, he goes out and weeps bitterly:
tears, which cannot efface his guilt, but which, while proving the existence,
through grace, of uprightness of heart, bear witness to that powerlessness
which uprightness of heart cannot remedy. [10]
[1] It
was not in Martha's house that this scene took place, but that of Simon the
leper: Martha served and Lazarus sat at meat. This makes the intelligent act of
Mary more entirely personal.
[2] No
instance is found of the disciples ever understanding what Jesus said to them.
[3]
Christ meets the heart of the poor woman in the city which was a sinner, and
told God's mind out there, and told it to her. He meets Mary's heart here, and
justifies and satisfies her affection, and gave the divine estimate of what she
did. He met Mary Magdalene's heart at the sepulchre, to whom the world was
emptiness if He was not there, and tells God'smind in its highest forms of
blessing. Such is the effect of attachment to Christ.
[4] The
enmity of the chiefs of Israel was known to the disciples-"Master, the
Jews of late sought to stone thee, and goest thou thither again?" And
afterwards by Thomas-a gracious testimony to the love of one who afterwards
shewed his unbelief as to Jesus' resurrection-"let us go that we may die with
him." Mary's heart doubtless felt this enmity, and as it grew, her
attachment to the Lord grew with it.
[5]
Judas's heart was the spring of this evil, but the other disciples, not occupied
with Christ, fall into the snare.
[6]
"New" is not anew, but in an entirely new way.
[7] It
is wonderful to see the Lord in the full agony of the anticipated cup, only as
yet presenting it to His Father, not drinking the cup; yet turning to the
disciples and speaking to them in calm grace as if in Galilee, and turning back
to the dreadful conflict of spirit Himself exactly for what was before His
soul. In Matthew He is victim, I add, and every aggravation, with no
alleviating circumstance, is here what His soul meets.
[8] I
purpose speaking on the Lord's sufferings when studying the Gospel of Luke,
where they are described more in detail; because it is as Son of man that He is
there especially presented.}
[9]
Remark here in so solemn and crucial a moment, the place that the Lord gives to
the scriptures: that thus it must be, for it was there (v. 54). They are the
word of God.}
[10] I
think it will be found, on comparing the Gospels, that the Lord was examined at
Caiaphas's over night, when Peter denies Him, and that they met formally again
in the morning, and, asking the blessed Lord, received from Himself the
confession on which they led Him to Pilate. Over night it was only the active
leaders. In the morning there was a formal assembling of the Sanhedrim.
── John Darby《Synopsis of Matthew》
Matthew 26
Chapter Contents
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)
Commentary on Matthew 26:1-5
(Read Matthew 26:1-5)
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.
Commentary on Matthew 26:6-13
(Read Matthew 26:6-13)
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.
Commentary on Matthew 26:14-16
(Read Matthew 26:14-16)
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.
Commentary on Matthew 26:17-25
(Read Matthew 26:17-25)
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.
Commentary on Matthew 26:26-30
(Read Matthew 26:26-30)
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.
Commentary on Matthew 26:31-35
(Read Matthew 26:31-35)
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.
Commentary on Matthew 26:36-46
(Read Matthew 26:36-46)
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?
Commentary on Matthew 26:47-56
(Read Matthew 26:47-56)
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!
Commentary on Matthew 26:57-68
(Read Matthew 26:57-68)
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.
Commentary on Matthew 26:69-75
(Read Matthew 26:69-75)
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.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 26
Verse 2
[2] Ye
know that after two days is the feast of the passover, and the Son of man is
betrayed to be crucified.
After two days is the passover — The manner wherein this was celebrated gives much light to several
circumstances that follow. The master of the family began the feast with a cup
of wine, which having solemnly blessed, he divided among the guests, Luke 22:17. Then the supper began with the
unleavened bread and bitter herbs; which when they had all tasted, one of the
young persons present, according to Exodus 12:26, asked the reason of the solemnity.
This introduced the showing forth, or declaration of it: in allusion to which
we read of showing forth the Lord's death, 1 Corinthians 11:26. Then the master rose up and
took another cup, before the lamb was tasted. After supper, he took a thin loaf
or cake, which he broke and divided to all at the table, and likewise the cup,
usually called the cup of thanksgiving, of which he drank first, and then all
the guests. It was this bread and this cup which our Lord consecrated to be a
standing memorial of his death.
Verse 3
[3] Then assembled together the chief priests, and the scribes, and the elders
of the people, unto the palace of the high priest, who was called Caiaphas,
The chief priests and the scribes and the
elders of the people — (Heads of families.) These together
constituted the sanhedrim, or great council, which had the supreme authority,
both in civil and ecclesiastical affairs.
Verse 5
[5] But
they said, Not on the feast day, lest there be an uproar among the people.
But they said, Not at the feast — This was the result of human wisdom. But when Judas came they changed
their purpose. So the counsel of God took place, and the true paschal Lamb was
offered up on the great day of the paschal solemnity.
Verse 6
[6] Now
when Jesus was in Bethany, in the house of Simon the leper,
Verse 8
[8] But when his disciples saw it, they had indignation, saying, To what
purpose is this waste?
His disciples seeing it, had indignation,
saying — It seems several of them were angry, and
spoke, though none so warmly as Judas Iscariot.
Verse 11
[11] For
ye have the poor always with you; but me ye have not always.
Ye have the poor always with you — Such is the wise and gracious providence of God, that we may have always
opportunities of relieving their wants, and so laying up for ourselves
treasures in heaven.
Verse 12
[12] For
in that she hath poured this ointment on my body, she did it for my burial.
She hath done it for my burial — As it were for the embalming of my body. Indeed this was not her design:
but our Lord puts this construction upon it, to confirm thereby what he had
before said to his disciples, concerning his approaching death.
Verse 13
[13]
Verily I say unto you, Wheresoever this gospel shall be preached in the whole
world, there shall also this, that this woman hath done, be told for a memorial
of her.
This Gospel —
That is, this part of the Gospel history.
Verse 14
[14] Then
one of the twelve, called Judas Iscariot, went unto the chief priests,
Verse 15
[15] And
said unto them, What will ye give me, and I will deliver him unto you? And they
covenanted with him for thirty pieces of silver.
They bargained with him for thirty pieces of
silver — (About three pounds fifteen shillings
sterling; or sixteen dollars sixty-seven cents,) the price of a slave, Exodus 21:32.
Verse 17
[17] Now
the first day of the feast of unleavened bread the disciples came to Jesus,
saying unto him, Where wilt thou that we prepare for thee to eat the passover?
On the first day of unleavened bread — Being Thursday, the fourteenth day of the first month, Exodus 12:6,15. Mark 14:12; Luke 22:7
Verse 18
[18] And
he said, Go into the city to such a man, and say unto him, The Master saith, My
time is at hand; I will keep the passover at thy house with my disciples.
The Master saith, My time is at hand — That is, the time of my suffering.
Verse 20
[20] Now
when the even was come, he sat down with the twelve.
Verse 23
[23] And
he answered and said, He that dippeth his hand with me in the dish, the same
shall betray me.
He that dippeth his hand with me in the dish — Which it seems Judas was doing at that very time. This dish was a vessel
full of vinegar, wherein they dipped their bitter herbs.
Verse 24
[24] The
Son of man goeth as it is written of him: but woe unto that man by whom the Son
of man is betrayed! it had been good for that man if he had not been born.
The Son of man goeth through sufferings to
glory, as it is written of him - Yet this is no excuse for him that betrayeth
him: miserable will that man be: it had been good for that man if he had not
been born - May not the same be said of every man that finally perishes? But
who can reconcile this, if it were true of Judas alone, with the doctrine of
universal salvation?
Verse 25
[25] Then
Judas, which betrayed him, answered and said, Master, is it I? He said unto
him, Thou hast said.
Thou hast said —
That is, it is as thou hast said.
Verse 26
[26] And
as they were eating, Jesus took bread, and blessed it, and brake it, and gave
it to the disciples, and said, Take, eat; this is my body.
Jesus took the bread — the bread or cake, which the master of the family used to divide among
them, after they had eaten the passover. The custom our Lord now transferred to
a nobler use. This bread is, that is, signifies or represents my body,
according to the style of the sacred writers. Thus Genesis 40:12, The three branches are three
days. Thus Galatians 4:24, St. Paul speaking of Sarah and
Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Exodus 12:11, God says of the paschal lamb, This
is the Lord's passover. Now Christ substituting the holy communion for the
passover, follows the style of the Old Testament, and uses the same expressions
the Jews were wont to use in celebrating the passover.
Verse 27
[27] And
he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
And he took the cup —
Called by the Jews the cup of thanksgiving; which the master of the family used
likewise to give to each after supper.
Verse 28
[28] For
this is my blood of the new testament, which is shed for many for the remission
of sins.
This is the sign of my blood, whereby the new
testament or covenant is confirmed.
Which is shed for many — As many as spring from Adam.
Verse 29
[29] But
I say unto you, I will not drink henceforth of this fruit of the vine, until
that day when I drink it new with you in my Father's kingdom.
I will not drink henceforth of this fruit of
the vine, till I drink it new with you in my Father's kingdom — That is, I shall taste no more wine, till I drink wine of quite another
kind in the glorious kingdom of my Father. And of this you shall also partake
with me.
Verse 30
[30] And
when they had sung an hymn, they went out into the mount of Olives.
And when they had sung the hymn — Which was constantly sung at the close of the passover. It consisteth of
six psalms, from the 113th to the 118th. Psalms 113:1 etc.
The mount of Olives —
Was over against the temple, about two miles from Jerusalem. Mark 14:26; Luke 22:39; John 18:1.
Verse 31
[31] Then
saith Jesus unto them, All ye shall be offended because of me this night: for
it is written, I will smite the shepherd, and the sheep of the flock shall be
scattered abroad.
All ye will be offended at me — Something will happen to me, which will occasion your falling into sin
by forsaking me. Zechariah 13:7.
Verse 32
[32] But
after I am risen again, I will go before you into Galilee.
But notwithstanding this, after I am risen I
will go before you (as a shepherd before his sheep) into Galilee. Though you
forsake me, I will not for this forsake you.
Verse 34
[34]
Jesus said unto him, Verily I say unto thee, That this night, before the cock
crow, thou shalt deny me thrice.
Before cock crowing thou wilt deny me thrice — That is, before three in the morning, the usual time of cock crowing:
although one cock was heard to crow once, after Peter's first denial of his
Lord.
Verse 35
[35]
Peter said unto him, Though I should die with thee, yet will I not deny thee.
Likewise also said all the disciples.
In like manner also said all the disciples — But such was the tenderness of our Lord, that he would not aggravate
their sin by making any reply.
Verse 36
[36] Then
cometh Jesus with them unto a place called Gethsemane, and saith unto the
disciples, Sit ye here, while I go and pray yonder.
Then cometh Jesus to a place called
Gethsemane — That is, the valley of fatness. The garden
probably had its name from its soil and situation, laying in some little valley
between two of those many hills, the range of which constitutes the mount of
Olives. Mark 14:32; Luke 22:40.
Verse 37
[37] And
he took with him Peter and the two sons of Zebedee, and began to be sorrowful
and very heavy.
And taking with him Peter and the two sons of
Zebedee — To be witnesses of all; he began to be
sorrowful and in deep anguish - Probably from feeling the arrows of the
Almighty stick fast in his soul, while God laid on him the iniquities of us
all. Who can tell what painful and dreadful sensations were then impressed on
him by the immediate hand of God? The former word in the original properly
signifies, to be penetrated with the most exquisite sorrow; the latter to be
quite depressed, and almost overwhelmed with the load.
Verse 39
[39] And
he went a little further, and fell on his face, and prayed, saying, O my
Father, if it be possible, let this cup pass from me: nevertheless not as I
will, but as thou wilt.
And going a little farther — About a stone's cast, Luke 22:41-So that the apostles could both see
and hear him still.
If it be possible, let this cup pass from me — And it did pass from him quickly. When he cried unto God with strong
cries and tears, he was heard in that which he feared. God did take away the
terror and severity of that inward conflict.
Verse 41
[41]
Watch and pray, that ye enter not into temptation: the spirit indeed is willing,
but the flesh is weak.
The spirit —
Your spirit: ye yourselves.
The flesh —
Your nature. How gentle a rebuke was this, and how kind an apology! especially
at a time when our Lord's own mind was so weighed down with sorrow.
Verse 45
[45] Then
cometh he to his disciples, and saith unto them, Sleep on now, and take your
rest: behold, the hour is at hand, and the Son of man is betrayed into the
hands of sinners.
Sleep on now, if you can, and take your rest
- For any farther service you can be of to me.
Verse 47
[47] And
while he yet spake, lo, Judas, one of the twelve, came, and with him a great
multitude with swords and staves, from the chief priests and elders of the
people.
Mark 14:43; Luke 22:47; John 18:2.
Verse 50
[50] And
Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid
hands on Jesus, and took him.
The heroic behaviour of the blessed Jesus, in
the whole period of his sufferings, will be observed by every attentive eye,
and felt by every pious heart: although the sacred historians, according to
their usual but wonderful simplicity, make no encomiums upon it. With what
composure does he go forth to meet the traitor! With what calmness receive that
malignant kiss! With what dignity does he deliver himself into the hands of his
enemies! Yet plainly showing his superiority over them, and even then leading
as it were captivity captive!
Verse 51
[51] And,
behold, one of them which were with Jesus stretched out his hand, and drew his
sword, and struck a servant of the high priest's, and smote off his ear.
And one of them striking the servant of the
high priest — Probably the person that seized Jesus
first; Cut off his ear - Aiming, it seems, to cleave his head, but that by a
secret providence interposing, he declined the blow. Mark 14:47; Luke 22:49; John 18:10.
Verse 52
[52] Then
said Jesus unto him, Put up again thy sword into his place: for all they that
take the sword shall perish with the sword.
All they that take the sword — Without God's giving it them: without sufficient authority.
Verse 53
[53]
Thinkest thou that I cannot now pray to my Father, and he shall presently give
me more than twelve legions of angels?
He will presently give me more than twelve
legions of angels — The least of whom, it is probable, could
overturn the earth and destroy all the inhabitants of it.
Verse 55
[55] In
that same hour said Jesus to the multitudes, Are ye come out as against a thief
with swords and staves for to take me? I sat daily with you teaching in the
temple, and ye laid no hold on me.
Verse 57
[57] And
they that had laid hold on Jesus led him away to Caiaphas the high priest,
where the scribes and the elders were assembled.
They led him away to Caiaphas — From the house of Annas, the father-in-law of Caiaphas, to whom they had
carried him first. Mark 14:53; Luke 22:54; John 18:12.
Verse 58
[58] But
Peter followed him afar off unto the high priest's palace, and went in, and sat
with the servants, to see the end.
But Peter followed him afar off — Variously agitated by conflicting passions; love constrained him to
follow his Master; fear made him follow afar off.
And going in, sat with the servants — Unfit companions as the event showed.
Verse 60
[60] But
found none: yea, though many false witnesses came, yet found they none. At the
last came two false witnesses,
Yet found they none — On
whose evidence they could condemn him to die.
At last came two false witnesses — Such they were, although part of what they said was true; because our
Lord did not speak some of those words at all; nor any of them in this sense.
Verse 64
[64]
Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter
shall ye see the Son of man sitting on the right hand of power, and coming in
the clouds of heaven.
Hereafter shall ye see the Son of man — He speaks in the third person, modestly, and yet plainly; Sitting on the
right hand of power - That is, the right hand of God: And coming upon the
clouds of heaven - As he is represented by Daniel, Daniel 7:13,14. Our Lord looked very unlike that
person now! But nothing could be more awful, more majestic and becoming, than
such an admonition in such circumstances!
Verse 65
[65] Then
the high priest rent his clothes, saying, He hath spoken blasphemy; what
further need have we of witnesses? behold, now ye have heard his blasphemy.
Then the high priest rent his clothes — Though the high priest was forbidden to rend his clothes (that is, his
upper garment) in some cases where others were allowed to do it, Leviticus 21:10; yet in case of blasphemy or any
public calamity, it was thought allowable. Caiaphas hereby expressed, in the
most artful manner, his horror at hearing such grievous blasphemy.
Verse 67
[67] Then
did they spit in his face, and buffeted him; and others smote him with the
palms of their hands,
Then —
After he had declared he was the Son of God, the sanhedrim doubtless ordered
him to be carried out, while they were consulting what to do. And then it was
that the soldiers who kept him began these insults upon him.
Verse 72
[72] And
again he denied with an oath, I do not know the man.
He denied with an oath — To which possibly he was not unaccustomed, before our Lord called him.
Verse 73
[73] And
after a while came unto him they that stood by, and said to Peter, Surely thou
also art one of them; for thy speech bewrayeth thee.
Surely thou art also one of them, for thy
speech discovereth thee — Malchus might have brought a stronger
proof than this. But such is the overruling providence of God, that the world,
in the height of their zeal, commonly catch hold of the very weakest of all
arguments against the children of God.
Verse 74
[74] Then
began he to curse and to swear, saying, I know not the man. And immediately the
cock crew.
Then began he to curse and to swear — Having now quite lost the reins, the government of himself.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 26.
Gethsemane
All Stumble
I Will Never Stumble
I. Test the people
II. The Feast of Unleavened Bread
III. Final Rejection of the King
── Chih-Hsin Chang《An Outline of The New Testament》
The Lord's Supper (26:26-30)
INTRODUCTION
1. During His last week, Jesus observed the Passover for the last time... a. The Passover was a Jewish feast, observed annually - Deu 16:1-8 b. Commemorating Israel 's deliverance from Egypt 2. This last Passover was very special to Jesus - Lk 22:14-15 a. His knew His death was imminent ("before I suffer") b. He was with those he loved - Jn 13:1 ("He loved them to the end") 3. On this occasion Jesus instituted what we call the Lord's Supper... a. Read our text - Mt 26:26-30 b. As recorded by Luke, Jesus wanted His disciples to do this in His memory - Lk 22:19 4. The importance of properly observing the Lord's Supper should not be underestimated... a. The church at Corinth b. Such misuse has serious consequences - 1 Co 11:27,29 [That we might observe the Supper properly, to receive its blessingsrather than condemnation, let's use this opportunity to review what isrevealed about the purpose and observance of "The Lord's Supper"...] I. THE MEANING OF THE SUPPER
A. IT IS A MEMORIAL... 1. Note Paul's account as given by the Lord Himself - 1 Co 11:23-25
a. We eat the bread in memory of His body b. We drink the cup (fruit of the vine) in memory of His blood 2. We therefore commemorate the death of Jesus on the cross - Mt 26:28 a. Whose death make the new covenant possible - He 9:16 b. Whose blood was shed for the remission of sins - Ep 1:7 -- As the Passover was a memorial commemorating Israel deliverance from Egypt door post, so the Supper is a memorial of our Lord's death who makes our deliverance from the bondage of sin possible B. IT IS A PROCLAMATION... 1. We proclaim our faith in the efficacy of the Lord's death - 1 Co 11:26a a. That His death was indeed for our sins b. If we didn't believe it, why keep the Supper? 2. We also proclaim our faith in the Lord's return - 1 Co 11:26b a. For it is to be done "till He comes" b. If we don't believe He is coming, then why keep the Supper? -- Thus the Lord's Supper looks forward as well as backward, and will ever be observed by His disciples who trust in His redemption and anticipate His return! C. IT IS A COMMUNION... 1. A fellowship or sharing in the blood of Christ - 1 Co 10:16a a. As we partake, we commune with the blood of Christ b. Perhaps in the sense of reinforcing blessings we enjoy through the blood of Christ - cf. 1 Jn 1:7,9 2. A fellowship or sharing in the body of Christ - 1 Co 10:16b-17 a. As we partake, we commune with the body of Christ b. Perhaps in the sense of reinforcing fellowship together in the body of Christ (i.e., the church), as we break bread together ["The Lord's Supper", which is also called "Communion" and "Breaking ofBread" (cf. 1 Co 10:16; Ac 2:42; 20:7) certainly has great significanceand should not be taken lightly. We should therefore consider what theScriptures reveal about...] II. THE OBSERVANCE OF THE SUPPER
A. TO BE DONE WITH REVERENCE... 1. That is, "in a worthy manner" (NKJV) - 1 Co 11:27,29 a. The KJV says "worthily", which some have misunderstood b. It is an adverb, describing how we take it, not whether we are worthy (none are truly worthy) 2. With respect for the supreme price Jesus paid for our sins a. Cf. the cruel torture and humiliation of His physical body b. Cf. the spiritual anguish suffered as the Son of God bore the punishment for our sins ("My God, My God, Why have You forsaken Me?" - Mt 27:46) 3. Failure to observe with proper reverence brings condemnation - 1 Co 11:27,29 a. One will be guilty of the body and blood of the Lord b. One will eats and drinks judgment to himself -- To make light of this memorial puts one in the same category as those who mocked Him as He hung on the cross! B. TO BE DONE WITH SELF-EXAMINATION... 1. Such as reflecting upon one's spiritual condition - 1 Co 11:28 2. Are we living in a manner that shows appreciation for His sacrifice? a. By accepting the grace of God in our lives? - 2 Co 5:18-6:1 b. By living for Jesus who died for us? - 2 Co 5:14-15; Ga 2:20
3. Or are we by willful sinning, guilty of having: a. "trampled the Son of God underfoot"? b. "counted the blood by which [we were] sanctified a common thing"? c. "insulted the Spirit of grace"? - cf. He 10:26-29 4. Do we, by refusing to repent of our sins, "crucify again for themselves the Son of God, and put Him to an shame"? - cf. He6:4-6
-- In one sense, the Supper is a very private matter between a Christian and his or her God; a time to reflect the past and to resolve for the future C. TO BE DONE WITH OTHER CHRISTIANS... 1. There is ample indication the Supper is designed to be a communal meal a. The disciples "came together" to break bread - Ac 20:7 b. When they came together, they were to "wait for one another" - 1 Co 11:33 c. Partaking together of "one bread", they demonstrate they are "one bread and one body" - 1 Co 10:16 -- We commune not just with the Lord, but with one another 2. For this reason I personally question such practices as: a. Observing the Supper by one's self when camping or traveling b. Observing the Supper on Sunday night when just one or a couple of people in the congregation are partaking c. Taking the elements to the sick or shut-in who were unable to assemble -- While such issues may fall in the realm of "opinion", let's not forget that the Supper builds fellowship with one another as well as with the Lord! D. TO BE DONE OFTEN... 1. The Biblical evidence is that it was done weekly... a. Christians came together on the first day of the week to "break bread" - Ac 20:7 b. Other indications of a weekly observance: 1) The church at Corinth Lord's Supper, though they were abusing it - cf. 1 Co11:17-22
2) Instructions concerning the collection suggest their coming together was on the first day of the week - cf. 1 Co 16:1-2 c. Following the divinely approved example of Christians in the Bible, we know God approves of a weekly observance on the first day of the week 2. The earliest historical evidence outside the Bible confirms the day and frequency... a. The Didache (ca. 95 A .D.) indicates Christians were to come together on the first day of the week to break bread - Didache 14:1 b. Justin Martyr (ca. 150 A .D.) records how Christians assembled on Sunday and partook of the Supper - Apology I,67
3. Some believe that a weekly observance diminishes the importance of the Supper a. Which is why some do it monthly, quarterly, or annually b. But does the frequent practice of: 1) Assembling diminishing its value and importance? 2) Singing praises and offering prayers devalue their benefits? 3) Preaching and studying God's Word decrease their significance to our lives? -- Our spiritual lives are dependent upon the value and benefits of our Lord's death on the cross; a weekly observance of the memorial helps us to live appreciatively and accordingly! CONCLUSION
1. "The Lord's Supper" is a very special memorial of His death for our sins... a. Instituted by Jesus Himself, He asked His disciples to do it in His memory b. Jesus told His disciples that He would not eat of the elements again until: 1) "...that day when I drink it new with you in My Father's kingdom." - Mt 26:29 2) "...that day when I drink it new in the kingdom of God 14:25
3) "...it be fulfilled in the kingdom of God 4) "...the kingdom of God c. There are two plausible explanations for what Jesus means: 1) Some think it refers to Jesus having fellowship with us as we observe the Lord's Supper in the church, which is His kingdom - cf. 1 Co 10:16-17 2) Others propose that it refers to the special communion we will have with Jesus in His Father's kingdom, spoken often in terms of a heavenly feast - cf. Isa 25:6-8; Mt 8:11; 22:2-14; Lk14:15-24; Re 19:9
2. The first Christians "continued steadfastly" in its observance... a. Just as they did in the apostles' doctrine, fellowship and prayer - Ac 2:42 b. Coming together on the first day of the week for that very purpose - Ac 20:7 3. Christians today should never lose sight of its significance... a. A constant reminder of the sacrifice Jesus paid for our sins b. A communion or sharing of the body and blood of the Lord c. A time for self-examination and re-dedication of our service to the Lord d. A means for building fellowship with one another in the body of Christ May such thoughts encourage us to never neglect opportunities we haveto observe the Lord's Supper, but to continue steadfastly and in sodoing "proclaim the Lord's death till He comes."