The Bullet Point Bible

Matthew 26

Jesus Foretells His Crucifixion; The Plot Against Him

1 When Jesus had finished saying all these things, he told his disciples,2 "You know that after two days the Passover is coming, and the Son of Man will be handed over to be crucified."3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.4 They planned to arrest Jesus by stealth and kill him.5 But they said, "Not during the feast, so that there won't be a riot among the people."

  • Jesus explicitly connects the upcoming Passover feast with his impending crucifixion, highlighting its sacrificial significance (Matthew 26:2).
  • The title "Son of Man" is Jesus' preferred self-designation, emphasizing both his humanity and his eschatological authority derived from Daniel 7:13-14.
  • The religious leaders (chief priests and elders, forming the Sanhedrin) actively plot Jesus' death, fulfilling his prediction (Matthew 26:3-4).
  • Caiaphas, the high priest, played a central role in the opposition to Jesus (see also John 11:49-50 where he unknowingly prophesies about Jesus' death).
  • Their desire for secrecy ("by stealth") reveals their fear of Jesus' popularity among the common people (Matthew 26:4).
  • The leaders' concern about a riot during Passover underscores the volatile political atmosphere in Jerusalem during major festivals when crowds swelled (Matthew 26:5).
  • This section contrasts Jesus' calm acceptance of his fate with the leaders' fearful and deceitful plotting.
  • Jesus' foreknowledge demonstrates his divine awareness and control over the events leading to his death.
The Anointing at Bethany

6 Now while Jesus was in Bethany at the house of Simon the leper,7 a woman came to him with an alabaster jar of expensive perfumed oil, and she poured it on his head as he was at the table.8 When the disciples saw this, they became indignant and said, "Why this waste?9 It could have been sold at a high price and the money given to the poor!"10 When Jesus learned of this, he said to them, "Why are you bothering this woman? She has done a good service for me.11 For you will always have the poor with you, but you will not always have me!12 When she poured this oil on my body, she did it to prepare me for burial.13 I tell you the truth, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her."

  • This event occurs in Bethany, a village near Jerusalem, known as the home of Mary, Martha, and Lazarus (though John's account differs slightly in timing and detail, John 12:1-8).
  • Simon the leper was likely someone Jesus had healed, demonstrating Jesus' association with outcasts (Matthew 26:6).
  • The "very expensive ointment" (perfume, likely nard) represented a significant cost, possibly a year's wages, signifying extravagant devotion (Matthew 26:7).
  • Pouring ointment on the head was a way to honor a distinguished guest.
  • The disciples' indignation, voiced perhaps most strongly by Judas (John 12:4-6), reflects a pragmatic but spiritually shortsighted view (Matthew 26:8-9).
  • Jesus defends the woman's action, reframing it not as waste but as a beautiful act ("good service") appropriate for the unique circumstances (Matthew 26:10).
  • Jesus' statement "{{you will always have the poor with you}}" (Matthew 26:11) is not a dismissal of charity (cf. Deuteronomy 15:11) but emphasizes the limited time remaining for personal devotion to him before his death.
  • Jesus interprets the anointing prophetically as preparation for his burial, giving profound meaning to her act (Matthew 26:12).
  • He elevates the woman's act to a permanent place in the gospel story, highlighting the value of sincere worship and devotion (Matthew 26:13).
Judas Agrees to Betray Jesus

14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests15 and said, "What will you give me to betray him into your hands?" So they set out thirty silver coins for him.16 From that time on, Judas began looking for an opportunity to betray him.

  • The narrative starkly contrasts the woman's selfless devotion with Judas's calculated betrayal.
  • Judas, one of the chosen twelve apostles, initiates the betrayal, highlighting the shocking nature of his treachery (Matthew 26:14).
  • His motive appears to be greed ("What will you give me?"), though other factors like disillusionment might have played a role (Matthew 26:15).
  • The price, thirty silver coins, is tragically ironic; it was the compensation price for a gored slave according to the Law (Exodus 21:32) and fulfills prophecy (Zechariah 11:12-13).
  • The religious leaders readily accept Judas's offer, finalizing their conspiracy (Matthew 26:15).
  • Judas now actively seeks the opportune moment, becoming an instrument in the leaders' plot (Matthew 26:16).
  • This act sets the stage for the arrest and crucifixion, marking a point of no return for Judas.
Preparing for the Passover Meal

17 Now on the first day of the feast of Unleavened Bread the disciples came to Jesus and said, "Where do you want us to prepare for you to eat the Passover?"18 He said, "Go into the city to a certain man and tell him, 'The Teacher says, "My time is near. I will observe the Passover with my disciples at your house.'19 So the disciples did as Jesus had instructed them, and they prepared the Passover.

  • The "first day of Unleavened Bread" technically began at sunset, but the term could also refer to the day preceding the Passover meal when preparations were made (Matthew 26:17).
  • The disciples take the initiative in asking about preparations, showing their expectation to celebrate this crucial Jewish feast with Jesus.
  • Jesus gives specific, seemingly pre-arranged instructions, demonstrating his control over events even as his betrayal approaches (Matthew 26:18). Luke's account provides more detail about finding the man (Luke 22:10-13).
  • The phrase "{{My time is near}}" carries a double meaning: the time for the Passover meal and the time for his suffering and death (Matthew 26:18).
  • Referring to himself as "The Teacher" indicates his authority and the host's likely prior knowledge or respect for him.
  • The disciples' obedience underscores their loyalty at this point, contrasting with Judas's secret plans (Matthew 26:19).
  • Preparing the Passover involved securing a lamb, unleavened bread, bitter herbs, and wine in a suitable location within Jerusalem.
Jesus Reveals His Betrayer

20 When it was evening, he took his place at the table with the twelve.21 And while they were eating he said, "I tell you the truth, one of you will betray me."22 They became greatly distressed and each one began to say to him, "Surely not I, Lord?"23 He answered, "The one who has dipped his hand into the bowl with me will betray me.24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born."25 Then Judas, the one who would betray him, said, "Surely not I, Rabbi?" Jesus replied, You have said it yourself.

  • Reclining at the table was the customary posture for formal meals, including the Passover Seder (Matthew 26:20).
  • Jesus drops a bombshell announcement during the intimate setting of the meal, creating immediate distress among the disciples (Matthew 26:21-22).
  • The disciples' reaction ("Surely not I, Lord?") reveals their shock and perhaps a dawning awareness of their own potential weaknesses, though none suspect Judas specifically.
  • Jesus identifies the betrayer indirectly through a shared action – dipping bread in a common bowl – a sign of fellowship that makes the betrayal even more heinous (Matthew 26:23; cf. Psalm 41:9).
  • Jesus affirms that his death is part of God's sovereign plan ("as it is written"), yet this does not absolve the betrayer of responsibility (Matthew 26:24).
  • The "woe" pronounced on the betrayer emphasizes the severity of the act and its eternal consequences (Matthew 26:24).
  • Judas's question ("Surely not I, Rabbi?") feigns innocence, yet his use of "Rabbi" instead of "Lord" (used by the others) may subtly indicate his detachment (Matthew 26:25).
  • Jesus' response, "{{You yourself have said it}}" (or "{{You have said so}}"), is an affirmative confirmation, likely spoken privately or in a way the others didn't grasp, sealing Judas's fate (Matthew 26:25).
Institution of the Lord's Supper

26 While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, "Take, eat, this is my body."27 And after taking the cup and giving thanks, he gave it to them, saying, "Drink from it, all of you,28 for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins.29 I tell you, from now on I will not drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."30 After singing a hymn, they went out to the Mount of Olives.

  • During the Passover meal, Jesus institutes a new ritual, repurposing the bread and wine to signify his impending sacrifice (Matthew 26:26-27).
  • The actions – taking, blessing, breaking, giving – echo the feeding miracles and establish the pattern for Christian communion.
  • "{{This is my body}}" (Matthew 26:26): Jesus uses symbolic language; the bread represents his physical body, soon to be broken (sacrificed) for them.
  • "{{This is my blood of the covenant}}" (Matthew 26:28): This explicitly links his death to the establishment of a new covenant between God and humanity, echoing Moses (Exodus 24:8) and Jeremiah's prophecy (Jeremiah 31:31-34).
  • His blood is "{{poured out for many for the forgiveness of sins}}", emphasizing the substitutionary and atoning nature of his death (Matthew 26:28; cf. Isaiah 53:11-12).
  • Jesus' vow to abstain from wine until the future kingdom banquet points to the eschatological hope associated with the Lord's Supper (Matthew 26:29).
  • The "hymn" sung was likely the Hallel psalms (Psalms 113-118), traditionally sung at the conclusion of the Passover meal (Matthew 26:30).
  • Their departure to the Mount of Olives sets the scene for the events in Gethsemane (Matthew 26:30).
Jesus Predicts Peter's Denial

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

  • Jesus predicts the disciples' desertion, quoting Zechariah 13:7 to show it fulfills scripture (Matthew 26:31). The shepherd (Jesus) will be struck, causing the sheep (disciples) to scatter.
  • Despite predicting their failure, Jesus immediately offers hope: his resurrection and a reunion in Galilee (Matthew 26:32).
  • Peter, impulsive and self-confident, vehemently rejects the possibility of his own failure, contrasting himself with the others (Matthew 26:33).
  • Jesus gives Peter a specific, sobering prophecy: three denials before the rooster crows that very night (Matthew 26:34). The rooster crowing marked the end of the third watch of the night (around 3 a.m.).
  • Peter escalates his pledge, claiming willingness to die rather than deny Jesus, and the other disciples echo his sentiment, unaware of the trial ahead (Matthew 26:35).
  • This exchange highlights Peter's loyalty and love, but also his overestimation of his own strength and his failure to grasp Jesus' warnings.
Jesus Prays in Gethsemane

36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, "Sit here while I go over there and pray."37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.38 Then he said to them, "My soul is deeply grieved, even to the point of death. Remain here and stay awake with me."39 Going a little farther, he threw himself down with his face to the ground and prayed, "My Father, if possible, let this cup pass from me! Yet not what I will, but what you will."40 Then he came to the disciples and found them sleeping. He said to Peter, "So, couldn't you stay awake with me for one hour?41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak."42 He went away a second time and prayed, "My Father, if this cup cannot be taken away unless I drink it, your will must be done."43 He came again and found them sleeping; they could not keep their eyes open.44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.45 Then he came to the disciples and said to them, "Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.46 Get up, let us go. Look! My betrayer is approaching!"

  • Gethsemane ("oil press") was an olive grove on the Mount of Olives, a familiar place for Jesus and his disciples (Matthew 26:36).
  • Jesus takes his inner circle (Peter, James, John) deeper into the garden, mirroring the Transfiguration experience but now facing agony instead of glory (Matthew 26:37).
  • Jesus expresses profound anguish ("{{My soul is deeply grieved, even to the point of death}}"), revealing the depth of his human suffering as he contemplates the cross (Matthew 26:38; cf. Psalm 42:5-6).
  • His prayer posture (face to the ground) shows extreme humility and distress (Matthew 26:39).
  • The "cup" represents the suffering, judgment, and wrath he is about to endure on behalf of sinners (Matthew 26:39; cf. Isaiah 51:17, 22).
  • Jesus' prayer demonstrates perfect submission: he asks for deliverance if possible but ultimately yields to the Father's will ("{{Yet not as I will, but as you will}}") (Matthew 26:39, 42).
  • The disciples' repeated failure to stay awake highlights their human weakness and inability to grasp the gravity of the moment, despite Jesus' explicit request (Matthew 26:40, 43).
  • Jesus' exhortation to pray against temptation applies both to his disciples facing denial/desertion and to believers generally (Matthew 26:41).
  • The contrast between the willing spirit and weak flesh explains the disciples' failure and underscores the need for divine help (Matthew 26:41).
  • Jesus prays three times, echoing patterns of intense prayer elsewhere in scripture, before accepting the inevitable arrival of his betrayer (Matthew 26:44-46).
  • His final words signal the end of prayer and the beginning of his passion: "{{Get up, let us go. Look, my betrayer is near!}}" (Matthew 26:46).
The Arrest of Jesus

47 While he was still speaking, Judas, one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.48 (Now the betrayer had given them a sign, saying, "The one I kiss is the man. Arrest him!")49 Immediately he went up to Jesus and said, "Greetings, Rabbi," and kissed him.50 Jesus said to him, "Friend, do what you are here to do." Then they came and took hold of Jesus and arrested him.51 But one of those with Jesus grabbed his sword, drew it out, and struck the high priest's slave, cutting off his ear.52 Then Jesus said to him, "Put your sword back in its place! For all who take hold of the sword will die by the sword.53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?54 How then would the scriptures that say it must happen this way be fulfilled?"55 At that moment Jesus said to the crowd, "Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.56 But this has happened so that the scriptures of the prophets would be fulfilled." Then all the disciples left him and fled.

  • Judas arrives with an armed mob ("large crowd") authorized by the religious leaders, indicating official sanction (Matthew 26:47).
  • The pre-arranged sign, a kiss (a common greeting), is used perversely by Judas to identify Jesus in the darkness, a profound act of betrayal (Matthew 26:48-49).
  • Jesus' response to Judas, "{{Friend, do what you are here to do}}", is poignant, possibly expressing sorrow or simply acknowledging the inevitable (Matthew 26:50).
  • One disciple (identified as Peter in John 18:10) attempts a futile, violent defense, striking the high priest's servant (Malchus, John 18:10) (Matthew 26:51).
  • Jesus immediately rebukes the violence, commanding the sword be put away and stating the principle that violence begets violence (Matthew 26:52). Luke adds that Jesus healed the servant's ear (Luke 22:51).
  • Jesus asserts his divine authority: he could summon legions of angels for rescue but chooses not to, in order to fulfill God's plan and scripture (Matthew 26:53-54). A legion was about 6,000 soldiers; twelve legions represent overwhelming power.
  • He challenges the crowd's methods, contrasting their secretive night arrest with his public teaching in the temple (Matthew 26:55).
  • Jesus again emphasizes that these events fulfill prophecy (Matthew 26:56).
  • As Jesus predicted (Matthew 26:31), all the disciples abandon him and flee in fear (Matthew 26:56).
Jesus Before the Sanhedrin

57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.58 But Peter was following him from a distance, all the way to the high priest's courtyard. After going in, he sat with the guards to see the outcome.59 The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.60 But they did not find anything, though many false witnesses came forward. Finally two came forward61 and declared, "This man said, 'I am able to destroy the temple of God and rebuild it in three days.'"62 So the high priest stood up and said to him, "Have you no answer? What is this that they are testifying against you?"63 But Jesus was silent. The high priest said to him, "I charge you under oath by the living God, tell us if you are the Christ, the Son of God."64 Jesus said to him, "You have said it yourself. But I tell you, from now on you will see the Son of Man sittingat the right hand of the Power and comingon the clouds of heaven ."65 Then the high priest tore his clothes and declared, "He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy!66 What is your verdict?" They answered, "He is guilty and deserves death."67 Then they spat in his face and struck him with their fists. And some slapped him,68 saying, "Prophesy for us, you Christ! Who hit you?"

  • Jesus is taken for an illegal nighttime trial before Caiaphas and members of the Sanhedrin (the Jewish ruling council) (Matthew 26:57).
  • Peter follows at a distance, showing a mixture of fear and loyalty, entering the high priest's courtyard (Matthew 26:58).
  • The Sanhedrin actively seeks false testimony, revealing their predetermined goal: to secure a death sentence (Matthew 26:59). Jewish law required two or three witnesses whose testimony agreed (Deuteronomy 19:15).
  • Despite many false witnesses, their testimonies are inconsistent or insufficient (Matthew 26:60). Mark 14:59 notes their testimony did not agree.
  • Finally, two witnesses twist Jesus' words about the temple (originally referring to his body, John 2:19-21) into a charge of threatening the physical temple (Matthew 26:61).
  • Jesus remains silent in the face of false accusations, fulfilling the prophecy of the suffering servant (Isaiah 53:7) (Matthew 26:63).
  • The high priest puts Jesus under oath, demanding he declare if he is the Messiah ("Christ"), the Son of God (Matthew 26:63). This is the central question.
  • Jesus affirms the claim ("{{You have said it yourself}}") and expands on it, combining imagery from Psalm 110:1 (sitting at the right hand) and Daniel 7:13 (coming on the clouds), declaring his divine authority and future vindication (Matthew 26:64). "The Power" is a respectful Jewish circumlocution for God.
  • Caiaphas interprets Jesus' claim as blasphemy, tearing his robes in a traditional display of outrage (Matthew 26:65). Claiming divine status or authority equal to God was considered blasphemous.
  • The Sanhedrin quickly reaches a verdict: death (Matthew 26:66). However, under Roman rule, they lacked the authority to execute capital punishment themselves (John 18:31).
  • Jesus is then subjected to mockery and physical abuse by the council members or guards, spitting and striking him, deriding his prophetic claims (Matthew 26:67-68).
Peter's Denial of Jesus

69 Now Peter was sitting outside in the courtyard. A slave girl came to him and said, "You also were with Jesus the Galilean."70 But he denied it in front of them all: "I don't know what you're talking about!"71 When he went out to the gateway, another slave girl saw him and said to the people there, "This man was with Jesus the Nazarene."72 He denied it again with an oath, "I do not know the man!"73 After a little while, those standing there came up to Peter and said, "You really are one of them too-even your accent gives you away!"74 At that he began to curse, and he swore with an oath, "I do not know the man!" At that moment a rooster crowed.75 Then Peter remembered what Jesus had said: "Before the rooster crows, you will deny me three times." And he went outside and wept bitterly.

  • While Jesus is being condemned inside, Peter faces his own trial in the courtyard (Matthew 26:69).
  • The first accusation comes from a servant girl, seemingly casual but putting Peter on the spot (Matthew 26:69).
  • Peter's first denial is a public deflection: "{{I don't know what you're talking about!}}" (Matthew 26:70).
  • Attempting to withdraw, Peter is identified again near the gateway (Matthew 26:71).
  • His second denial is stronger, reinforced with an oath (Matthew 26:72).
  • The third accusation comes from bystanders who recognize his Galilean accent, which differed from the Judean accent (Matthew 26:73).
  • Peter's third denial is the most vehement, involving cursing and swearing, emphatically distancing himself from Jesus (Matthew 26:74).
  • Immediately, the rooster crows, fulfilling Jesus' prediction precisely (Matthew 26:74).
  • The sound triggers Peter's memory of Jesus' words, leading to overwhelming remorse and bitter weeping (Matthew 26:75).
  • Peter's failure contrasts sharply with Jesus' faithfulness under pressure but sets the stage for his later restoration (John 21:15-19).
  • This episode serves as a powerful warning about self-confidence and the reality of spiritual weakness, even for devoted followers.

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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