Verses 1-5: The Cross Foretold and the Plot Exposed

¹ When Jesus had finished all these words, he said to his disciples, ² “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.” ³ Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. ⁴ They took counsel together that they might take Jesus by deceit, and kill him. ⁵ But they said, “Not during the feast, lest a riot occur among the people.”

• Jesus’ suffering is not accidental but knowingly embraced:

  Jesus speaks of the crucifixion before it happens, showing purposeful foreknowledge and resolve. His path to the cross is not forced on an unaware victim; he walks toward it with clarity, which grounds Christian confidence that redemption rests on a deliberate divine mission rather than a tragic miscalculation.

• Human sin can be strategic, yet never ultimately sovereign:

  The leaders “took counsel together” to seize Jesus “by deceit, and kill him,” revealing the moral depth of opposition to God—organized, calculated, and cowardly. Yet the chapter’s movement shows that even coordinated evil operates within a larger story God is not losing; believers should name sin plainly while trusting God’s governance over history.

• God’s redemptive timing intersects with real human decisions:

  The leaders attempt to control timing (“Not during the feast”), which highlights genuine human agency and political fear. At the same time, Jesus has already placed his death in relation to Passover, teaching that God’s saving purposes unfold on schedule even when people try to manage outcomes for their own ends.

Verses 6-13: Extravagant Love that Recognizes the Coming Burial

⁶ Now when Jesus was in Bethany, in the house of Simon the leper, ⁷ a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. ⁸ But when his disciples saw this, they were indignant, saying, “Why this waste? ⁹ For this ointment might have been sold for much, and given to the poor.” ¹⁰ However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me. ¹¹ For you always have the poor with you; but you don’t always have me. ¹² For in pouring this ointment on my body, she did it to prepare me for burial. ¹³ Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.”

• True devotion can look “wasteful” to the calculating heart:

  The disciples’ indignation shows how even sincere-sounding arguments (“given to the poor”) can misread the moment and undervalue Christ. Jesus defends the woman’s act as “a good work,” teaching that love for the Lord rightly includes lavish worship, not merely minimal duty.

• Care for the poor and adoration of Christ are not rivals, but priorities matter:

  Jesus affirms ongoing opportunity for mercy (“you always have the poor with you”) while also asserting the unique significance of his imminent death (“you don’t always have me”). Theologically, this guards the church from pitting compassion against worship; both belong to faithful discipleship, yet Christ’s saving work is singular and foundational.

• The cross is interpreted in advance as a saving burial-preparation:

  Jesus frames the anointing as preparation “for burial,” teaching that his death is central and meaningful, not merely the end of a ministry. Christian proclamation is thereby tied to the reality that Jesus truly died, was buried, and that this death stands at the heart of the “Good News.”

• God honors faith-filled acts with enduring remembrance in the church’s mission:

  Jesus links this woman’s deed to the worldwide preaching of the Good News and promises it will be spoken of “as a memorial of her.” This displays how the gospel not only saves but also reshapes memory and honor: God delights to dignify humble, loving service as part of the church’s testimony.

Verses 14-16: Betrayal for a Price

¹⁴ Then one of the twelve, who was called Judas Iscariot, went to the chief priests, ¹⁵ and said, “What are you willing to give me, that I should deliver him to you?” They weighed out for him thirty pieces of silver. ¹⁶ From that time he sought opportunity to betray him.

• Proximity to holy things is not the same as a faithful heart:

  Judas is “one of the twelve,” reminding believers that outward association with Jesus’ community can coexist with inward unfaithfulness. This sobers the church: discipleship must be real, not merely formal, and spiritual privilege should lead to repentance and love rather than presumption.

• Sin reduces persons and truth to a transaction:

  Judas’ question—“What are you willing to give me”—shows betrayal can spring from valuing gain over God. The chapter exposes how greed and disordered desire corrode loyalty, turning a relationship with Christ into an opportunity for self-advancement.

• Betrayal develops through cultivated intent, not only sudden impulse:

  “From that time he sought opportunity” depicts sin as pursued and planned. Theologically, this warns believers to address temptations early through prayer, accountability, and sincere turning to God, rather than entertaining them until they become settled strategy.

Verses 17-30: Passover Fulfilled and the New Covenant Given

¹⁷ Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁸ He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.” ’ ” ¹⁹ The disciples did as Jesus commanded them, and they prepared the Passover. ²⁰ Now when evening had come, he was reclining at the table with the twelve disciples. ²¹ As they were eating, he said, “Most certainly I tell you that one of you will betray me.” ²² They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?” ²³ He answered, “He who dipped his hand with me in the dish will betray me. ²⁴ The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.” ²⁵ Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.” ²⁶ As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, “Take, eat; this is my body.” ²⁷ He took the cup, gave thanks, and gave to them, saying, “All of you drink it, ²⁸ for this is my blood of the new covenant, which is poured out for many for the remission of sins. ²⁹ But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.” ³⁰ When they had sung a hymn, they went out to the Mount of Olives.

• Jesus is Lord of the timetable: “My time is at hand”:

  Jesus directs the Passover preparations and frames the hour as divinely appointed. Theologically, this reveals providence: events move toward the cross according to God’s saving purpose, yet disciples still participate through obedience (“The disciples did as Jesus commanded them”).

• Self-examination belongs at the table of the Lord:

  When Jesus announces betrayal, the disciples respond with sorrow and searching—“It isn’t me, is it, Lord?” This models a humble spiritual posture: rather than assuming invulnerability, believers examine themselves in God’s presence, seeking truth and repentance.

• God’s written plan and real moral accountability stand together:

  Jesus holds two truths without contradiction: “The Son of Man goes, even as it is written of him,” and yet “woe to that man through whom the Son of Man is betrayed!” Theologically, this teaches that God’s redemptive plan is certain, while human choices remain genuinely blameworthy or praiseworthy; divine purpose never excuses sin.

• The Lord’s Supper centers on Christ’s gift of himself:

  Jesus gives bread and cup with covenantal meaning: “Take, eat; this is my body” and “for this is my blood of the new covenant.” Across historic Christian traditions, these words ground communion as an appointed act of thanksgiving and participation in the saving work of Christ, not a merely human invention.

• Forgiveness is tied to covenant blood “poured out”:

  Jesus explicitly connects the cup to atonement: his blood “is poured out for many for the remission of sins.” This anchors Christian assurance not in personal merit but in Christ’s sacrificial gift, received in faith and celebrated in the church’s worship.

• The meal opens toward the Kingdom’s future joy:

  Jesus points beyond the present night: he will drink anew “with you in my Father’s Kingdom.” Theologically, communion is both remembrance and hope—rooted in the cross and oriented toward the coming fulfillment of God’s reign and the restoration of fellowship.

• Worship is fitting even on the brink of suffering:

  “When they had sung a hymn” shows doxology in the shadow of betrayal and death. Believers learn that worship is not dependent on circumstances; it is a faithful response to God’s worth and a source of courage in trial.

Verses 31-35: Scattered Sheep and a Humbled Disciple

³¹ Then Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ³² But after I am raised up, I will go before you into Galilee.” ³³ But Peter answered him, “Even if all will be made to stumble because of you, I will never be made to stumble.” ³⁴ Jesus said to him, “Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.” ³⁵ Peter said to him, “Even if I must die with you, I will not deny you.” All of the disciples also said likewise.

• Scripture interprets crisis: scattering is foretold, not proof of defeat:

  Jesus says the stumbling “is written,” showing that the disciples’ failure will not nullify God’s plan. Theologically, this steadies believers: the church’s moments of weakness do not surprise God, and Scripture helps us understand and endure them without despair.

• Resurrection hope anchors restoration before failure even happens:

  Jesus promises, “after I am raised up, I will go before you into Galilee.” He speaks as the shepherd who regathers after scattering. This teaches that Jesus’ saving mission includes not only atonement but also the pursuit and restoration of his faltering disciples.

• Sincere zeal needs sober dependence on God:

  Peter’s bold claims and the disciples’ agreement show genuine love mixed with overconfidence. Jesus’ prediction of denial exposes human weakness and teaches believers to couple devotion with humility, prayer, and reliance on grace rather than confidence in personal resolve.

Verses 36-46: Gethsemane—The Son’s Obedience and the Call to Watch

³⁶ Then Jesus came with them to a place called Gethsemane, and said to his disciples, “Sit here, while I go there and pray.” ³⁷ He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. ³⁸ Then he said to them, “My soul is exceedingly sorrowful, even to death. Stay here, and watch with me.” ³⁹ He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.” ⁴⁰ He came to the disciples, and found them sleeping, and said to Peter, “What, couldn’t you watch with me for one hour? ⁴¹ Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.” ⁴² Again, a second time he went away, and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be done.” ⁴³ He came again and found them sleeping, for their eyes were heavy. ⁴⁴ He left them again, went away, and prayed a third time, saying the same words. ⁴⁵ Then he came to his disciples, and said to 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. ⁴⁶ Arise, let’s be going. Behold, he who betrays me is at hand.”

• Jesus’ true humanity includes deep anguish, not stoic detachment:

  Jesus is “sorrowful and severely troubled,” with a soul “exceedingly sorrowful, even to death.” This teaches that the Son truly enters human suffering. For believers, it dignifies lament and shows that emotional weight is not the same as unbelief.

• Obedience is personal communion: “not what I desire, but what you desire”:

  Jesus prays candidly and repeatedly, yet submits entirely to the Father’s will. Theologically, salvation is accomplished through the Son’s willing obedience, offered in loving fellowship with the Father—not mechanical fate, and not reluctant coercion.

• Prayer is a means of perseverance against temptation:

  Jesus commands, “Watch and pray, that you don’t enter into temptation,” acknowledging both willing spirit and weak flesh. Believers learn that vigilance is not mere self-discipline; it is sustained dependence on God through prayer, especially in moments of spiritual testing.

• The decisive “hour” shows God’s plan moving forward amid betrayal:

  Jesus announces, “the hour is at hand,” and names the betrayal without panic. Theologically, this combines realism about evil (“hands of sinners”) with confidence that God’s redemptive purpose advances even when darkness seems to win momentarily.

Verses 47-56: The Arrest—Nonviolence, Sovereignty, and Fulfilled Scripture

⁴⁷ While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people. ⁴⁸ Now he who betrayed him gave them a sign, saying, “Whoever I kiss, he is the one. Seize him.” ⁴⁹ Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him. ⁵⁰ Jesus said to him, “Friend, why are you here?” Then they came and laid hands on Jesus, and took him. ⁵¹ Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear. ⁵² Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword. ⁵³ Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels? ⁵⁴ How then would the Scriptures be fulfilled that it must be so?” ⁵⁵ In that hour Jesus said to the multitudes, “Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn’t arrest me. ⁵⁶ But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.

• Betrayal can disguise itself in the language of affection and honor:

  Judas’ kiss and greeting (“Hail, Rabbi!”) show that evil may wear the mask of respect. Theologically, the church is warned to discern fruit and truth, not merely outward gestures or religious vocabulary.

• Jesus rejects coercive zeal and teaches the danger of violence:

  Jesus commands, “Put your sword back,” warning that “all those who take the sword will die by the sword.” This establishes a moral boundary: the kingdom is not advanced by violent retaliation. Believers are called to trust God rather than grasping for control through force.

• Jesus submits freely, not because he lacks power:

  Jesus declares he could ask the Father for “more than twelve legions of angels,” yet he does not. Theologically, the passion is voluntary: Christ’s restraint reveals strength, and his saving obedience is not the collapse of power but the chosen path of love.

• Fulfillment of Scripture frames the passion as promised redemption:

  Twice Jesus highlights fulfillment—“How then would the Scriptures be fulfilled” and “all this has happened that the Scriptures of the prophets might be fulfilled.” This anchors faith historically and theologically: the suffering Messiah is not a contradiction of God’s plan but its long-intended fulfillment.

• Disciples can flee, yet the story is not over for them:

  “Then all the disciples left him and fled” names real failure without excusing it. Yet the earlier promise of resurrection and regathering points to restoration beyond collapse, teaching believers both to grieve sin and to hope in Christ’s renewing mercy.

Verses 57-68: The Trial—False Testimony, Silent Majesty, and True Identity

⁵⁷ Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. ⁵⁸ But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end. ⁵⁹ Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; ⁶⁰ and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward, ⁶¹ and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’ ” ⁶² The high priest stood up, and said to him, “Have you no answer? What is this that these testify against you?” ⁶³ But Jesus held his peace. The high priest answered him, “I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.” ⁶⁴ Jesus said to him, “You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.” ⁶⁵ Then the high priest tore his clothing, saying, “He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. ⁶⁶ What do you think?” They answered, “He is worthy of death!” ⁶⁷ Then they spat in his face and beat him with their fists, and some slapped him, ⁶⁸ saying, “Prophesy to us, you Christ! Who hit you?”

• Religious injustice can weaponize legal forms against truth:

  The council “sought false testimony… that they might put him to death,” revealing how institutions can be bent toward predetermined outcomes. Theologically, this warns that religious authority is not automatically righteous; fidelity to God requires truthfulness, justice, and reverence.

• Jesus’ silence reveals trust in the Father’s purpose:

  “Jesus held his peace” in the face of accusation. This teaches that faithful suffering may include restraint and entrusting oneself to God rather than frantic self-justification, especially when the process is corrupt and the outcome is already chosen.

• Jesus openly confesses his messianic identity and future glory:

  When pressed, Jesus answers, “You have said it,” and declares that they will see “the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.” Theologically, the one who is judged will be revealed as the exalted and coming Lord, strengthening believers to endure present hostility with confidence in Christ’s ultimate vindication.

• Rejection of Christ can harden into mockery and violence:

  The spitting, beating, and taunting show how unbelief can devolve into cruelty. Theologically, this exposes sin’s trajectory and calls the church to compassionate witness and patient endurance, refusing to return insult for insult while trusting God’s righteous judgment.

Verses 69-75: Peter’s Denial and the Grace-Shaped Path of Repentance

⁶⁹ Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!” ⁷⁰ But he denied it before them all, saying, “I don’t know what you are talking about.” ⁷¹ When he had gone out onto the porch, someone else saw him, and said to those who were there, “This man also was with Jesus of Nazareth.” ⁷² Again he denied it with an oath, “I don’t know the man.” ⁷³ After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.” ⁷⁴ Then he began to curse and to swear, “I don’t know the man!” Immediately the rooster crowed. ⁷⁵ Peter remembered the word which Jesus had said to him, “Before the rooster crows, you will deny me three times.” Then he went out and wept bitterly.

• Fear can unravel vows when courage is not sustained by watchful prayer:

  Peter’s threefold denial fulfills Jesus’ prediction and shows the fragility of human strength under pressure. Theologically, believers learn not to trust bold promises alone, but to seek steadiness through dependence on God, honest awareness of weakness, and ongoing vigilance.

• Christ’s foreknowledge does not cancel Peter’s responsibility:

  Jesus foretold the denial, yet Peter truly denies, escalating from evasion to oaths and cursing. This holds together two truths important for faithful theology: God is not surprised by our failures, and we remain accountable for our words and actions.

• Repentance is marked by truth-facing sorrow, not self-protective excuses:

  Peter “remembered” Jesus’ word and “wept bitterly.” Theologically, this models the beginning of restoration: when sin is exposed, the faithful response is not denial of denial, but grief that turns the heart back toward God, preparing the way for healing and renewed fidelity.

Conclusion: Matthew 26 presents the passion of Jesus as the deliberate and Scripture-fulfilled path by which God brings salvation: Christ institutes the new covenant in his blood “for the remission of sins,” submits in obedient prayer, refuses violent defense, confesses his identity under unjust judgment, and endures suffering with promised vindication. Alongside Christ’s faithfulness, the chapter honestly portrays human sin and weakness—plotting, betrayal, abandonment, false testimony, and denial—while also setting a pattern of discipleship marked by worship, watchful prayer, humility, and repentance anchored in the hope of the risen Shepherd who goes before his people.