Matthew Chapter 26
Jesus’ Betrayal and Arrest
A. The Stage Is Set for the Arrest and Crucifixion of Jesus
1. Jesus reminds His disciples of His coming suffering and crucifixion.
“Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples, ‘You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified.’”
(Matthew 26:1–2, NKJV)
This marks the end of Jesus’ public teaching ministry in Matthew’s Gospel. He had just delivered extensive teaching on the end times, the coming of the Son of Man, and the final judgment in chapters 24 and 25. With those teachings complete, the focus now shifts to His death.
Jesus plainly declared that “after two days is the Passover”, and tied it directly to “the Son of Man [being] delivered up to be crucified.” He stated His coming death not in cryptic language, but in plain terms. This stands in stark contrast to the expectations of the disciples, who still struggled to reconcile the Messiah’s kingdom with His suffering. But Jesus was never confused about His mission — He came to die. As Luke 9:51 says, “Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem.”
The cross was not a surprise or a tragedy — it was the plan of God from the foundation of the world. As Acts 2:23 declares, “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death.”
2. The plot against Jesus.
“Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him. But they said, ‘Not during the feast, lest there be an uproar among the people.’”
(Matthew 26:3–5, NKJV)
The religious leaders — the Sanhedrin — plotted to kill Jesus, not through justice, but “by trickery.” They had no legal grounds, so they would resort to deceit and manipulation. Their goal was simple: eliminate Jesus without upsetting the crowds gathered for Passover.
This scene echoes Psalm 31:13: “For I hear the slander of many; fear is on every side; while they take counsel together against me, they scheme to take away my life.”
Their concern for avoiding an “uproar among the people” reveals their political calculations. Jerusalem’s population would swell during Passover, possibly reaching 2 million or more. The crowds had welcomed Jesus as a king just days earlier (Matthew 21:9), so the leaders feared a public backlash.
But their plan would ultimately fail. Jesus would die exactly on Passover, in line with God’s timing — not theirs. He is the true Passover Lamb, “slain from the foundation of the world” (Revelation 13:8). As 1 Corinthians 5:7 says, “For indeed Christ, our Passover, was sacrificed for us.”
3. A woman anoints Jesus before His death.
“And when Jesus was in Bethany at the house of Simon the leper, a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table. But when His disciples saw it, they were indignant, saying, ‘Why this waste? For this fragrant oil might have been sold for much and given to the poor.’ But when Jesus was aware of it, He said to them, ‘Why do you trouble the woman? For she has done a good work for Me. For you have the poor with you always, but Me you do not have always. For in pouring this fragrant oil on My body, she did it for My burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.’”
(Matthew 26:6–13, NKJV)
In the home of Simon the leper — likely a man Jesus had previously healed — a woman approaches Jesus and performs an act of profound devotion. According to John 12:3, this woman was Mary of Bethany, the sister of Martha and Lazarus. She broke an alabaster flask of very costly oil and anointed Jesus. Mark tells us the oil was “spikenard, very costly” and worth “more than three hundred denarii” (Mark 14:5), roughly a year’s wages.
Some disciples, led by Judas Iscariot (John 12:4–6), considered this act wasteful. They protested, claiming the oil should have been sold and given to the poor. But Jesus rebuked them and honored the woman.
Jesus said, “She has done a good work for Me.” That statement alone rebukes a utilitarian mindset. Not all value can be measured in monetary terms. What matters is the heart motive behind the act. Mary’s act was one of unreserved worship and love.
“For you have the poor with you always, but Me you do not have always.” This was not a callous dismissal of the poor — indeed, Scripture frequently commands care for the poor (Proverbs 19:17, James 1:27). But the opportunity to honor Jesus in person before His crucifixion was unique and fleeting. Mary recognized it — the disciples did not.
Jesus adds, “She did it for My burial.” This is a remarkable statement. Mary may not have fully understood the prophetic depth of her act, but she symbolically prepared Jesus for His death. The disciples still hadn’t accepted His coming crucifixion, but Mary’s heart was sensitive. She had previously sat at His feet and listened to His word (Luke 10:39) — and now she responded in humble worship.
Jesus concluded with a powerful affirmation: “Wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.” This simple act of love and faith would be remembered eternally. It is not the great things we do for public acclaim that matter most, but the things done for Jesus in secret and with sincerity.
As 1 Corinthians 13:3 reminds us, “And though I bestow all my goods to feed the poor… but have not love, it profits me nothing.”
4. Judas makes a sinister agreement with the religious leaders.
“Then one of the twelve, called Judas Iscariot, went to the chief priests and said, ‘What are you willing to give me if I deliver Him to you?’ And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray Him.”
(Matthew 26:14–16, NKJV)
This brief but powerful passage reveals one of the darkest betrayals in all of human history. The treachery did not come from an outsider, but from one of Jesus’ own — “one of the twelve.” This betrayal underscores the depravity of the human heart, even when it walks side by side with the Light of the world.
a. Then one of the twelve
The phrase emphasizes the closeness and privilege Judas had. He was handpicked by Jesus and had walked with Him for three years. Judas had witnessed the miracles, heard the teachings, and been entrusted with responsibility among the disciples (John 12:6 mentions that he kept the money box). Yet despite all this, his heart remained unconverted.
While some scholars suggest that the anointing at Bethany (Matthew 26:6–13) may have been the final straw for Judas, the motive behind his betrayal was deeper than personal offense — it was spiritual hardness and greed.
Jesus had earlier alluded to this betrayal in John 6:70–71: “Jesus answered them, ‘Did I not choose you, the twelve, and one of you is a devil?’ He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve.”
b. “What are you willing to give me if I deliver Him to you?”
These chilling words reveal the calculating and cold heart of Judas. There is no sign of inner conflict or spiritual anguish. Judas did not wait to be tempted — he initiated the betrayal. He went to the very men plotting against Jesus and offered to sell out the Savior for a price. This was not a spur-of-the-moment lapse — it was premeditated treason.
There has been much speculation about Judas’ motive:
Matthew 10:4 refers to him as “Judas Iscariot, who also betrayed Him.” The term "Iscariot" likely means "man of Kerioth," a town in southern Judea, making Judas the only Judean among the twelve. Some have speculated that this difference in background may have contributed to resentment or alienation.
Some suggest Judas was disillusioned with Jesus’ approach. He may have expected a conquering Messiah who would overthrow Roman rule — not one who spoke of dying and called for humility and self-sacrifice.
Others propose that Judas, witnessing the growing tension between Jesus and the religious authorities, decided Jesus was losing and attempted to secure his own standing with the Sanhedrin.
Still others imagine Judas had a twisted hope that betraying Jesus might provoke Him into displaying His divine power, forcing a kingdom confrontation.
Yet Scripture is silent on any noble or mixed motive. The only explicit reason given is greed. Judas’ question is simple and transactional: “What are you willing to give me…?” It is a satanic echo of Esau selling his birthright for a meal. Judas sold the Son of God for silver.
c. And they counted out to him thirty pieces of silver
This is a key prophetic fulfillment. The amount is not arbitrary. It is the exact figure prophesied in Zechariah 11:12–13:
“Then I said to them, ‘If it is agreeable to you, give me my wages; and if not, refrain.’ So they weighed out for my wages thirty pieces of silver. And the Lord said to me, ‘Throw it to the potter’—that princely price they set on Me. So I took the thirty pieces of silver and threw them into the house of the Lord for the potter.”
This prophecy would later be fulfilled down to the detail when Judas, overcome with guilt, threw the money into the temple and the chief priests used it to buy the potter’s field (Matthew 27:5–7).
In the Mosaic Law, thirty shekels was the price paid for a slave accidentally gored by an ox:
“If the ox gores a male or female servant, he shall give to their master thirty shekels of silver, and the ox shall be stoned.”
(Exodus 21:32, NKJV)
Thus, the price they placed on Jesus was the price of a slave — a public declaration of how little value they saw in Him. But in doing so, they unknowingly fulfilled prophecy, further validating that Jesus is the true Messiah.
As Matthew Henry notes, “The enemies of Christ thought thirty pieces of silver a good bargain for such a price. But the divine counsel had appointed that He should be thus undervalued, to magnify the price of our redemption.”
d. So from that time he sought opportunity to betray Him
Once the transaction was made, Judas actively looked for the right moment to hand Jesus over. His betrayal was deliberate and ongoing. Luke’s Gospel adds an important detail:
“Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.”
(Luke 22:3, NKJV)
This shows that Judas’ heart had become a foothold for demonic control. His sin was not merely moral failure, but spiritual rebellion. He gave himself over to the influence of Satan and acted as an agent of darkness.
Yet even this was under God’s sovereign control. Jesus would say at the Last Supper,
“The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born.”
(Matthew 26:24, NKJV)
e. Reflections and Warnings
The tragedy of Judas is a warning to every professing believer. One can walk with Jesus, hear His words, see His power, and still be lost. The outward profession means nothing without a regenerated heart.
As Hebrews 6:4–6 warns,
“For it is impossible for those who were once enlightened, and have tasted the heavenly gift... if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”
Judas’ betrayal was finalized for thirty pieces of silver — but as Charles Spurgeon rightly noted, many have sold Christ for far less. Some for a moment of pleasure, a laugh from peers, a promotion at work, or the avoidance of discomfort. The question every believer must ask is this: “What is Christ worth to me?”
B. A Last Supper with the Disciples
1. Matthew 26:17–20 — Preparations for the Passover: Remembering Redemption
"Now on the first day of the Feast of the Unleavened Bread the disciples came to Jesus, saying to Him, 'Where do You want us to prepare for You to eat the Passover?' And He said, 'Go into the city to a certain man, and say to him, "The Teacher says, ‘My time is at hand; I will keep the Passover at your house with My disciples.’"' So the disciples did as Jesus had directed them; and they prepared the Passover. When evening had come, He sat down with the twelve."
This moment marked the transition from the old covenant to the new. The Passover commemorated the deliverance of Israel from Egypt, the central act of redemption in the Old Testament. Jesus now redefines the redemptive center by preparing to offer Himself. Though Matthew, Mark, and Luke portray this as the Passover meal, John suggests Jesus was crucified at the time the Passover lambs were being slaughtered (John 13:1; John 18:28). This apparent discrepancy is resolved either by a difference in timing (Jesus eating early) or by recognizing the Jewish reckoning of days from sunset. Regardless, the theological point remains: Jesus, our true Passover (1 Corinthians 5:7), was entering His appointed hour.
2. Matthew 26:21–25 — Jesus Gives Judas a Final Opportunity to Repent
"Now as they were eating, He said, 'Assuredly, I say to you, one of you will betray Me.' And they were exceedingly sorrowful, and each of them began to say to Him, 'Lord, is it I?' He answered and said, 'He who dipped his hand with Me in the dish will betray Me. The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.' Then Judas, who was betraying Him, answered and said, 'Rabbi, is it I?' He said to him, 'You have said it.'"
This prophetic announcement shocked the room. The phrase “He who dipped his hand with Me in the dish” evoked Psalm 41:9, “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.” The eleven disciples asked in humility, “Lord, is it I?” Judas, steeped in hypocrisy, asked with equal boldness but no sincerity. Jesus’ response, “You have said it,” was not condemnation but a final call to repentance, likely spoken with love and sorrow.
3. Matthew 26:26–29 — Jesus Institutes the Lord’s Supper
"And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, 'Take, eat; this is My body.' Then He took the cup, and gave thanks, and gave it to them, saying, 'Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.'"
In the traditional Passover, the head of the meal would say, “This is the bread of affliction which our fathers ate in the land of Egypt.” But Jesus redefines the symbols: the bread is now His body; the cup His blood. The new covenant (see Jeremiah 31:31–34) speaks of inner transformation, full forgiveness, and personal relationship with God.
The bread and cup have been debated theologically for centuries. Catholic doctrine teaches transubstantiation — that the elements become the literal body and blood of Christ. Lutherans hold to consubstantiation, where Christ is present "in, with, and under" the elements. Calvin argued for a spiritual presence, while Zwingli saw them as symbolic. What’s critical is not the metaphysics but the meaning: Jesus is our Passover Lamb, sacrificed for our deliverance.
Jesus says, “Take, eat,” reminding us that salvation is personally received, not inherited or imposed. Just as physical food sustains the body, Christ’s atoning work must be received to sustain the soul. The meal ends with a promise: “I will not drink... until that day,” pointing forward to the Marriage Supper of the Lamb (Revelation 19:9), when the redeemed will feast in the kingdom with the risen Lord.
C. Jesus Prays and Is Arrested in the Garden of Gethsemane
1. Matthew 26:36–39 — Jesus’ Prayer in Deep Distress
"Then Jesus came with them to a place called Gethsemane, and said to the disciples, 'Sit here while I go and pray over there.' And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed. Then He said to them, 'My soul is exceedingly sorrowful, even to death. Stay here and watch with Me.' He went a little farther and fell on His face, and prayed, saying, 'O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.'"
Gethsemane, meaning “olive press,” was a fitting backdrop for the crushing agony the Savior would endure. Located at the foot of the Mount of Olives, this garden was a familiar retreat for Jesus (John 18:2), and Judas would have known exactly where to find Him. Just as olives are crushed for oil, so too would the Son of God be crushed under the weight of divine wrath.
Jesus brought only Peter, James, and John deeper into the garden—the same three who had seen His glory on the Mount of Transfiguration. Here, they would see His grief. He said, “My soul is exceedingly sorrowful, even to death.” This was not fear of death itself, but of what death would entail: bearing the full measure of divine wrath for sin. As Paul later explains, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).
Jesus’ falling on His face in prayer displays the gravity of His burden. He pleads, “O My Father, if it is possible, let this cup pass from Me.” The cup refers to the wrath of God, as illustrated in Psalm 75:8, “For in the hand of the Lord there is a cup, and the wine is red; it is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth drain and drink down.”
Yet Jesus submits, saying, “Nevertheless, not as I will, but as You will.” The Son was never out of alignment with the Father, but here we see the depth of His humanity, wrestling with the cost of redemption. The decision to drink the cup was solidified here before it was endured at Calvary.
2. Matthew 26:40–46 — Jesus Wins the Battle of Prayer
"Then He came to the disciples and found them asleep, and said to Peter, 'What? Could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.' Again, a second time, He went away and prayed, saying, 'O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done.' And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words. Then He came to His disciples and said to them, 'Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand.'"
Jesus returns and finds His disciples asleep, even Peter, who had vowed to die with Him. “Watch and pray, lest you enter into temptation.” Jesus' warning shows that failure in temptation often begins with a lack of prayer before the trial comes. The contrast is stark: Jesus prays and finds victory; the disciples sleep and will soon flee.
His repeated prayer, “Your will be done,” shows persistent submission. Praying the same words three times, as Jesus does here, refutes the idea that repetition is a sign of weak faith. True faith returns to the throne of grace until the burden is lifted or the heart is aligned.
When Jesus says, “Rise, let us be going,” He is not running from Judas. He moves forward to meet him, fully surrendered to the Father’s will. Jesus was not dragged to the cross—He went willingly.
3. Matthew 26:47–50 — Judas Betrays Jesus in the Garden
"And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people. Now His betrayer had given them a sign, saying, 'Whomever I kiss, He is the One; seize Him.' Immediately he went up to Jesus and said, 'Greetings, Rabbi!' and kissed Him. But Jesus said to him, 'Friend, why have you come?' Then they came and laid hands on Jesus and took Him."
Judas arrives with a crowd armed with swords and clubs—likely a mix of temple guards and Roman soldiers (John 18:3). He betrays Jesus with a kiss, the very symbol of friendship. The contrast is gut-wrenching: the loving title “Rabbi” and the kiss on the cheek become the dagger of betrayal.
Jesus responds with “Friend, why have you come?” This was not sarcasm but a final invitation to repent. Even in betrayal, Jesus extends mercy.
John 18:6 tells us that when Jesus identified Himself as “I am He,” the soldiers fell to the ground. He allowed them to rise and arrest Him—He was not overpowered but surrendered voluntarily. He had already won the battle in prayer; now He would walk the path laid before Him.
4. (Matthew 26:51–56) The arrest of Jesus in Gethsemane.
And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. But Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword. Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? How then could the Scriptures be fulfilled, that it must happen thus?” In that hour Jesus said to the multitudes, “Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me. But all this was done that the Scriptures of the prophets might be fulfilled.” Then all the disciples forsook Him and fled.
a. One of those who were with Jesus stretched out his hand and drew his sword: We know from John 18:10 that the man was Peter and the servant was named Malchus. Peter, reacting in the flesh and with great zeal, likely intended a fatal blow, but only managed to sever the man’s ear. Luke 22:51 tells us that Jesus healed the man's ear, underscoring both His compassion and His total control.
“A wonderful work of God it was surely, that hereupon he was not hewn in an hundred pieces by the barbarous soldiers.” (Trapp)
“It would have been far better if Peter’s hands had been clasped in prayer.” (Spurgeon)
It is worth noting that Peter, the man who promised undying loyalty to Jesus earlier that night (Matthew 26:35), revealed both courage and folly here. Courage, because he was willing to fight a crowd; folly, because he misunderstood the nature of the battle.
“But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety.” (Clarke)
b. “Put your sword in its place, for all who take the sword will perish by the sword”: Jesus rebuked Peter for his violent response. Though He could have defended Himself with heavenly force, Jesus chose the path of obedience unto death. The principle Jesus invoked is clear: violence begets violence.
c. “Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?” A Roman legion consisted of about 6,000 soldiers. Jesus indicated He could immediately summon more than 72,000 angels. And considering that a single angel killed 185,000 Assyrians in one night (Second Kings 19:35), the implication is staggering. Christ’s restraint is not weakness, but sovereign submission.
“A legion is judged to be six thousand foot and seven hundred horse. And this great army of angels is by prayer despatched from heaven in an instant.” (Trapp)
“Our Lord had thus the means of self-defense; something far more powerful than a sword hung at his girdle; but he refused to employ the power within his reach.” (Spurgeon)
Jesus had absolute access to Divine power, but chose to restrain Himself, acting in perfect obedience. Peter had zeal without knowledge, using worldly means in a spiritual conflict.
“With his sword, Peter accomplished very little. He only cut off one ear, and really just made a mess that Jesus had to clean up… But when he was filled with the Spirit, using the Word of God, Peter pierced hearts for God’s glory.” (See Acts 2:37)
d. “How then could the Scriptures be fulfilled, that it must happen thus?” Jesus revealed that His non-resistance and willing surrender were in accordance with the fulfillment of Scripture. Isaiah 53, Psalm 22, and Zechariah 13:7 all prophetically declare that the Messiah would suffer and be struck.
e. “Have you come out, as against a robber, with swords and clubs to take Me?” Jesus pointed out the hypocrisy and cowardice of the arresting party. He had taught openly in the temple and could have been taken at any time — but they chose the cover of night. He was being treated as a dangerous criminal, when in fact He had done nothing in secret.
“I sat daily with you, teaching in the temple, and you did not seize Me.” Jesus had nothing to hide. The authorities' actions speak to the corruption and political cowardice of the Sanhedrin.
f. “But all this was done that the Scriptures of the prophets might be fulfilled.” Once again, Jesus emphasized that none of these events were accidental. The betrayal, arrest, and eventual crucifixion were all part of God’s redemptive plan foretold by the prophets. Jesus was not a victim — He was a willing sacrifice.
g. Then all the disciples forsook Him and fled: This fulfilled Jesus' earlier prophecy in Matthew 26:31: “All of you will be made to stumble because of Me this night.” Despite all their bold declarations of loyalty, when the pressure came, fear overcame faith.
“We never know our hearts upon the prospect of great trials, until we come to grapple with them, and to be engaged in them. These disciples had all said they would not forsake him; when it comes to the push, not one of them stands by him.” (Poole)
This moment is a deep display of human frailty. Jesus stood alone, abandoned even by those who swore allegiance. It reminds us that our strength is never in our resolve, but in God’s grace.
D. The Trial Before the Sanhedrin (Matthew 26:57–75)
1. Jesus is Taken to the Home of Caiaphas (Matthew 26:57–58)
"And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed Him at a distance to the high priest’s courtyard. And he went in and sat with the servants to see the end."
Jesus was first led to Annas (John 18:13, John 18:19–23), the former high priest and father-in-law to Caiaphas. After that preliminary interrogation, He was taken to Caiaphas, where a pre-selected group of scribes and elders had already assembled for an illegal trial under the cover of darkness. Matthew’s mention of Peter following at a distance introduces the narrative thread of Peter’s denial, giving insight into his conflicting loyalty and fear.
2. The Illegal Night Trial (Matthew 26:59–61)
"Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward and said, 'This fellow said, "I am able to destroy the temple of God and to build it in three days."'”
This proceeding broke numerous Jewish legal codes:
Trials were not to be conducted at night.
Trials were not to be conducted during Passover.
Sentences of death were not to be issued the same day.
Witnesses had to be examined separately and could not contradict.
All cases were to begin with arguments for acquittal.
Despite numerous false witnesses, none could make a case stick until two individuals twisted Jesus' words from John 2:19. He had said, “Destroy this temple, and in three days I will raise it up,” speaking of His body, not the physical temple. Yet the charge of threatening the temple was interpreted as blasphemy or terrorism. The council’s desperation to frame Jesus reveals His perfect character—even slanderers had difficulty building a case.
3. Jesus Testifies under Oath (Matthew 26:62–64)
"And the high priest arose and said to Him, 'Do You answer nothing? What is it these men testify against You?' But Jesus kept silent. And the high priest answered and said to Him, 'I put You under oath by the living God: Tell us if You are the Christ, the Son of God!' Jesus said to him, 'It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.'"
Jesus kept silent, fulfilling Isaiah 53:7: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.”
Only when placed under oath did Jesus respond, affirming His identity as the Christ and Son of God. He not only confirmed the title but proclaimed His authority and future return with glory, referencing Daniel 7:13–14 and Psalm 110:1. This declaration shifted the trial’s direction—Jesus now pronounced judgment on His judges.
4. Condemnation and Abuse (Matthew 26:65–68)
"Then the high priest tore his clothes, saying, 'He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?' They answered and said, 'He is deserving of death.' Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, 'Prophesy to us, Christ! Who is the one who struck You?'"
The high priest’s tearing of his garments was theatrical and symbolic, intended to signal outrage at supposed blasphemy. Ironically, under Leviticus 21:10, the high priest was forbidden to tear his clothes. Their verdict, “He is deserving of death,” was grounded in Leviticus 24:16, where blasphemy carried the death penalty. Yet Jesus’ claim was true—He was the Son of God. Their abuse followed immediately: spitting, punching, and mocking—exactly fulfilling Messianic prophecy (Isaiah 50:6).
Spurgeon noted, “Be astonished, O heavens, and be horribly afraid. His face is the light of the universe, His person is the glory of heaven, and they began to spit on Him.”
5. Peter’s Denial (Matthew 26:69–75)
"Now Peter sat outside in the courtyard. And a servant girl came to him, saying, 'You also were with Jesus of Galilee.' But he denied it before them all, saying, 'I do not know what you are saying.'... Then he began to curse and swear, saying, 'I do not know the Man!' Immediately a rooster crowed. And Peter remembered the word of Jesus who had said to him, 'Before the rooster crows, you will deny Me three times.' So he went out and wept bitterly."
Peter’s threefold denial escalated in intensity—first evasion, then lying with an oath, and finally cursing and swearing. The servant girl posed no threat, but Peter’s fear overwhelmed his resolve. The final blow came when the rooster crowed, as Jesus had prophesied in Matthew 26:34. Luke 22:61 tells us that at that moment, “the Lord turned and looked at Peter.” That look broke him.
Peter’s response was remorse and bitter weeping—true repentance, unlike Judas’ despair in the next chapter. His restoration would come (John 21), distinguishing Peter as a backslider who returned, rather than an apostate who abandoned the truth.
