Matthew 26:32-56

Jesus Begins his Time of Trial

Matthew so structured his story that, in the time between Jesus’ foretelling the disciples’ desertion, Peter’s denial (both of which he would immediately recount), and his actual betrayal by Judas, Jesus would face into what he had called in the Lord’s Prayer the time of trial.  On a mountain location before beginning his ministry, Jesus had been tempted by Satan [4.8-11], and on another occasion, after feeding the five thousand, he had gone up the mountain by himself to pray [14.23].  Now in Gethsemane on the Mount of Olives, he would, once more, be tempted, and would, once more, pray.

Matthew 26:31-35     Jesus foretells Desertion and Denial

Jesus’ quoted the prophet Zechariah [13.7].  No doubt, Jesus had long wrestled with the thought of the impact of his own arrest on the faith of the disciples.  It would provide much of the emotional context of his imminent prayer in Gethsemane.

The word scandalised was first clearly explained in the parable of the seed [13.21].  It recurred in other contexts, in relation to John the Baptist [11.6]; Jesus’ contemporaries in Nazareth [13.57]; and Pharisees [15.12].  Its immediate meaning carried the sense of “losing faith despite initial attraction”. 

In his reconstruction of the resurrection event, Matthew would have the disciples return to Galilee to be invested with their mission by Jesus, in obedience to the direction that Jesus would give to the women at the empty tomb [28.10].

Peter’s protestation of loyalty was no doubt honest.  He lacked courage, not faith.  The rooster's crowing had no significance beyond indicating the time of approaching dawn.

Matthew continued to insist that, in the unfolding of the crucifixion event, Jesus was consenting, knowingly and freely, to all that would be done to him.

Matthew 26:36-46   Jesus Prays in Gethsemane

Since Judas would soon lead the large crowd with swords and clubs to the exact location, it would seem that Gethsemane was where Jesus and the disciples had camped during the previous week.

The words translated acutely distressed and anguished could signify, literally, an experience more like “breakdown”, and would explain Jesus’ remark that his grief was so intense that the felt it would kill him (even to the point of dying).

Peter and the two sons of Zebedee had witnessed his transfiguration on another mountain.  Perhaps Matthew expected that they were the ones strengthened beforehand so as not to be distressed by the depth of Jesus’ grieving.  The human Jesus sought human support in his grief.

The word chalice carried clear overtones of suffering.  Jesus had used the term before with the two sons of Zebedee [20.22], and had referred to the wine cup used at the supper as the cup of his blood poured out.

Jesus’ prayer reflected the prayer he had taught the disciples: your will be done [6.10].

The time of temptation also echoed the prayer Jesus had taught [6.13], and took up the constantly repeated refrain of his earlier warnings [24.42; 25.13].

What was the cause of Jesus’ grief?  It may have been no more than his anticipation of the physical suffering he would soon endure.  More likely, however, given his warning to the sleeping disciples, it was his fear that they would not withstand their time of temptation – especially since he would not be present to support them.  Their looming denial and desertion weighed heavily on his heart.  It would be disastrous for them; and would add to his own sense of failure.

In the Hebrew mind, the spirit was the person, understood as open to God and to the transcendent.  The flesh was the person immersed in human interactions.  Prayer would serve to keep the three disciples in touch with their spirit, and to alert them to their vulnerability in the face of the power and violence of the approaching crowd, and of the chief priests and elders.  They failed in their time of temptation.

Jesus’ further reference to the Lord’s Prayer was even clearer than his previous one.

Contrary to Mark, Matthew kindly chose to attribute the disciples’ sleep to their tiredness.

Again, Matthew was insistent on Jesus’ knowledge of the unfolding events and of his freedom in facing them.

Matthew 26:47-56   Judas Betrays Jesus and a Crowd Arrests Him

Matthew chose to accentuate the role of the Jewish crowd in the unfolding proceedings.  (Mark had spoken, more accurately, of armed temple officers [Levites].)  That Judas had absented himself earlier had not been noted until now. 

As he had done previously at the supper, Judas addressed Jesus as Rabbi.  This was Matthew’s way of indicating that Judas had no faith in Jesus as Lord.  Though Jesus called Judas friend, he had used the word previously in parables, where the context suggested courtesy, but not closeness [20.13; 22.12].  Consistently with his teaching in the Sermon on the Mount, he maintained his openness to friendship and forgiveness.

The use of violence, even in self-defence, was totally contrary to the approach of Jesus.  He insisted on non-violence [5.38-39,43-48].  Violence was the way of the kingdoms of the world.

While Jesus did not claim to have angels under his immediate command, he trusted God who did (though he would not request their intervention).  Matthew continued to show Jesus fully in control.  

For the sake of his own community, Matthew repeated his familiar refrain that Jesus’ suffering and death were clearly traceable in Israel’s violent history.  Jesus’ comment served to highlight the lack of real authority of the chief priests and elders: they felt constrained to act under cover of darkness, and by means of deceit and treachery.  Their response was again typical of the kingdoms of the world.

In fact, Jesus had not taught in the temple day after day.  Matthew had shown him present there for one day only.  But detailed accuracy was of little interest to Matthew. (He had borrowed the comment from Mark’s Gospel).

Next >> Matthew 26:57-75