Expositor's Bible Commentary Commentary Matthew 26

For the other major passion predictions, see comments on 16:21; 17:22–23; 20:18–19. One last time Matthew uses the formula by which he brings all his discourses to a close (v.1). In the narrative line of Matthew, this pericope is a masterpiece of irony. The Judge of the universe, King Messiah, the glorious Son of Man, is about to be judged.

The Passover began Thursday afternoon with the slaughter of the lamb.

According to the tentative chronology, Jesus spoke these words on the Mount of Olives late Tuesday evening, which, by Jewish reckoning, would be the beginning of Wednesday (see comment on Mk 14:1–2, 12).

The “Son of Man” (see comment on Mk 8:31) is here both glorious and suffering: as often, the themes merge. The Passover is two days away; and it is during that festival that Jesus reveals for the first time that the Son of Man will be “handed over” (GK 4140) to be crucified. Thus Jesus provides a framework for his disciples to interpret his death correctly after it happens—a framework alluded to a little more clearly in the institution of the Lord’s Supper (vv.17–29).

For the other major passion predictions, see comments on 16:21; 17:22–23; 20:18–19. One last time Matthew uses the formula by which he brings all his discourses to a close (v.1). In the narrative line of Matthew, this pericope is a masterpiece of irony. The Judge of the universe, King Messiah, the glorious Son of Man, is about to be judged.

The Passover began Thursday afternoon with the slaughter of the lamb.

According to the tentative chronology, Jesus spoke these words on the Mount of Olives late Tuesday evening, which, by Jewish reckoning, would be the beginning of Wednesday (see comment on Mk 14:1–2, 12).

The “Son of Man” (see comment on Mk 8:31) is here both glorious and suffering: as often, the themes merge. The Passover is two days away; and it is during that festival that Jesus reveals for the first time that the Son of Man will be “handed over” (GK 4140) to be crucified. Thus Jesus provides a framework for his disciples to interpret his death correctly after it happens—a framework alluded to a little more clearly in the institution of the Lord’s Supper (vv.17–29).

Opposition to Jesus had been rising for some time (cf. 12:14; 21:45–46). God, however, is in control of these events. The leaders may plot; but if Jesus dies, he dies as a voluntary Passover sacrifice (vv.53–54).

Caiaphas is called the high priest in Matthew and John (11:49); Luke (Acts 4:6) specifies Annas. There is no real conflict. Annas was deposed by the secular authorities in A. D. 15 and replaced by Caiaphas, who lived and ruled till his death in A. D. 36. But since according to the OT the high priest was not to be replaced till after his death, the transfer of power was illegal. Doubtless some continued to call either man “high priest.” Certainly Annas, Caiaphas’s father-inlaw , continued to exercise great authority behind the scenes.

The combination of “assembled” and “plotted” in vv.3–4 strongly suggests an allusion to Ps 31:13 (cf. also Ps. 31:5). Earlier that day the leaders had wanted to arrest Jesus but dared not do so for fear of the people (21:46). Now they decide to do away with Jesus, recognizing that they must do this by stealth so as not to excite the crowds and start a riot (see comments on Mk 14:2, 10–11). VII. The Passion and Resurrection of Jesus (26:6–28:20)

Opposition to Jesus had been rising for some time (cf. 12:14; 21:45–46). God, however, is in control of these events. The leaders may plot; but if Jesus dies, he dies as a voluntary Passover sacrifice (vv.53–54).

Caiaphas is called the high priest in Matthew and John (11:49); Luke (Acts 4:6) specifies Annas. There is no real conflict. Annas was deposed by the secular authorities in A. D. 15 and replaced by Caiaphas, who lived and ruled till his death in A. D. 36. But since according to the OT the high priest was not to be replaced till after his death, the transfer of power was illegal. Doubtless some continued to call either man “high priest.” Certainly Annas, Caiaphas’s father-inlaw , continued to exercise great authority behind the scenes.

The combination of “assembled” and “plotted” in vv.3–4 strongly suggests an allusion to Ps 31:13 (cf. also Ps. 31:5). Earlier that day the leaders had wanted to arrest Jesus but dared not do so for fear of the people (21:46). Now they decide to do away with Jesus, recognizing that they must do this by stealth so as not to excite the crowds and start a riot (see comments on Mk 14:2, 10–11). VII. The Passion and Resurrection of Jesus (26:6–28:20)

Opposition to Jesus had been rising for some time (cf. 12:14; 21:45–46). God, however, is in control of these events. The leaders may plot; but if Jesus dies, he dies as a voluntary Passover sacrifice (vv.53–54).

Caiaphas is called the high priest in Matthew and John (11:49); Luke (Acts 4:6) specifies Annas. There is no real conflict. Annas was deposed by the secular authorities in A. D. 15 and replaced by Caiaphas, who lived and ruled till his death in A. D. 36. But since according to the OT the high priest was not to be replaced till after his death, the transfer of power was illegal. Doubtless some continued to call either man “high priest.” Certainly Annas, Caiaphas’s father-inlaw , continued to exercise great authority behind the scenes.

The combination of “assembled” and “plotted” in vv.3–4 strongly suggests an allusion to Ps 31:13 (cf. also Ps. 31:5). Earlier that day the leaders had wanted to arrest Jesus but dared not do so for fear of the people (21:46). Now they decide to do away with Jesus, recognizing that they must do this by stealth so as not to excite the crowds and start a riot (see comments on Mk 14:2, 10–11). VII. The Passion and Resurrection of Jesus (26:6–28:20)