Paths in Biblical Studies

Book of Matthew · Chapter 26 of 28

Matthew 26: Verse-by-Verse Commentary (with Videos)

75 verses · 44 video commentaries from 10 courses · Berean Standard Bible

1When Jesus had finished saying all these things, He told His disciples,

2“You know that the Passover is two days away, and the Son of Man will be handed over to be crucified.”

3At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas,

4and they conspired to arrest Jesus covertly and kill Him.

5“But not during the feast,” they said, “or there may be a riot among the people.”

6While Jesus was in Bethany in the home of Simon the Leper,

7a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table.

8When the disciples saw this, they were indignant and asked, “Why this waste?

9This perfume could have been sold at a high price, and the money given to the poor.”

10Aware of this, Jesus asked, “Why are you bothering this woman? She has done a beautiful deed to Me.

11The poor you will always have with you, but you will not always have Me.

12By pouring this perfume on Me, she has prepared My body for burial.

13Truly I tell you, wherever this gospel is preached in all the world, what she has done will also be told in memory of her.”

14Then one of the Twelve, the one called Judas Iscariot, went to the chief priests

15and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver.

16So from then on Judas looked for an opportunity to betray Jesus.

17On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?”

18He answered, “Go into the city to a certain man and tell him that the Teacher says, ‘My time is near. I will keep the Passover with My disciples at your house.’”

19So the disciples did as Jesus had directed them and prepared the Passover.

20When evening came, Jesus was reclining with the twelve disciples.

21And while they were eating, He said to them, “Truly I tell you, one of you will betray Me.”

22They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?”

23Jesus answered, “The one who has dipped his hand into the bowl with Me will betray Me.

24The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.”

25Then Judas, who would betray Him, said, “Surely not I, Rabbi?” Jesus answered, “You have said it yourself.”

26While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.”

27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you.

28This is My blood of the covenant, which is poured out for many for the forgiveness of sins.

29I tell you, 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.”

30And when they had sung a hymn, they went out to the Mount of Olives.

31Then Jesus said to them, “This very night you will all fall away on account of Me. For it is written: ‘I will strike the Shepherd, and the sheep of the flock will be scattered.’

32But after I have risen, I will go ahead of you into Galilee.”

33Peter said to Him, “Even if all fall away on account of You, I never will.”

34“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”

35Peter replied, “Even if I have to die with You, I will never deny You.” And all the other disciples said the same thing.

36Then Jesus went with His disciples to a place called Gethsemane, and He told them, “Sit here while I go over there and pray.”

37He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed.

38Then He said to them, “My soul is consumed with sorrow to the point of death. Stay here and keep watch with Me.”

39Going a little farther, He fell facedown and prayed, “My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will.”

40Then Jesus returned to the disciples and found them sleeping. “Were you not able to keep watch with Me for one hour?” He asked Peter.

41“Watch and pray so that you will not enter into temptation. For the spirit is willing, but the body is weak.”

42A second time He went away and prayed, “My Father, if this cup cannot pass unless I drink it, may Your will be done.”

43And again Jesus returned and found them sleeping, for their eyes were heavy.

44So He left them and went away once more and prayed a third time, saying the same thing.

45Then He returned to the disciples and said, “Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners.

46Rise, let us go! See, My betrayer is approaching!”

47While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd armed with swords and clubs, sent from the chief priests and elders of the people.

48Now the betrayer had arranged a signal with them: “The One I kiss is the man; arrest Him.”

49Going directly to Jesus, he said, “Greetings, Rabbi!” and kissed Him.

50“Friend,” Jesus replied, “do what you came for.” Then the men stepped forward, seized Jesus, and arrested Him.

51At this, one of Jesus’ companions drew his sword and struck the servant of the high priest, cutting off his ear.

52“Put your sword back in its place,” Jesus said to him. “For all who draw the sword will die by the sword.

53Are you not aware that I can call on My Father, and He will at once put at My disposal more than twelve legions of angels?

54But how then would the Scriptures be fulfilled that say it must happen this way?”

55At that time Jesus said to the crowd, “Have you come out with swords and clubs to arrest Me as you would an outlaw? Every day I sat teaching in the temple courts, and you did not arrest Me.

56But this has all happened so that the writings of the prophets would be fulfilled.” Then all the disciples deserted Him and fled.

57Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.

58But Peter followed Him at a distance, right up to the courtyard of the high priest. And he went in and sat down with the guards to see the outcome.

59Now the chief priests and the whole Sanhedrin were seeking false testimony against Jesus in order to put Him to death.

60But they did not find any, though many false witnesses came forward. Finally two came forward

61and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

62So the high priest stood up and asked Him, “Have You no answer? What are these men testifying against You?”

63But Jesus remained silent. Then 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“You have said it yourself,” Jesus answered. “But I say to all of you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.”

65At this, the high priest tore his clothes and declared, “He has blasphemed! Why do we need any more witnesses? Look, now you have heard the blasphemy.

66What do you think?” “He deserves to die,” they answered.

67Then they spit in His face and struck Him. Others slapped Him

68and said, “Prophesy to us, Christ! Who hit You?”

69Meanwhile, Peter was sitting out in the courtyard, and a servant girl came up to him. “You also were with Jesus the Galilean,” she said.

70But he denied it before them all: “I do not know what you are talking about.”

71When Peter had gone out to the gateway, another servant girl saw him and said to the people there, “This man was with Jesus of Nazareth.”

72And again he denied it with an oath: “I do not know the man!”

73After a little while, those standing nearby came up to Peter. “Surely you are one of them,” they said, “for your accent gives you away.”

74At that he began to curse and swear to them, “I do not know the man!” And immediately a rooster crowed.

75Then Peter remembered the word that Jesus had spoken: “Before the rooster crows, you will deny Me three times.” And he went outside and wept bitterly.

Matthew 26 Section and Chapter Commentary

Matt 26:6-13

Similar Structure of the Anointing Story

The anointing story in John shares a remarkably similar structure with the versions found in Matthew and Mark. This structural consistency across these Gospels suggests a literary dependence, contrasting with Luke's version of an anointing story in Luke 7, which differs significantly.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Luke's Different Anointing Story

Luke's anointing story differs significantly from the parallel accounts in Matthew and Mark. While Matthew and Mark place the anointing by an anonymous woman at the end of Jesus' ministry in the house of Simon the leper, Luke places his anointing by an anonymous woman at the beginning of the ministry in the house of Simon the Pharisee, with different actions and a focus on repentance and forgiveness.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

The Anointing Story Differences

The anointing story in Matthew and Mark occurs at the outset of the passion narrative, in the house of Simon the leper, where a woman anoints Jesus for his burial. In contrast, Luke places a similar story much earlier in Jesus's ministry, in the house of Simon the Pharisee, where a 'sinner' woman anoints Jesus's feet as an act of penitence, leading to her forgiveness.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

The Anointing Stories: Similarities and Differences

The anointing stories of Jesus present a complex case of synoptic variation. Matthew and Mark both recount a woman anointing Jesus in advance of his burial, occurring in Simon the Leper's house. Luke, however, places an anointing story much earlier in his Gospel, in Simon the Pharisee's house, where a woman anoints Jesus' feet, with no explicit connection to his death. Scholars debate whether Luke's account is a completely different story or a reinterpretation of the Marcan narrative.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Matt 26:17-30

Inconsistencies in Last Supper Accounts

While Jesus likely had a last meal with his disciples before his crucifixion, the Gospel accounts differ significantly. Matthew, Mark, and Luke portray it as a Passover meal where Jesus institutes the Lord's Supper with bread and wine. John, however, places Jesus' death the day before the Passover meal and describes a last meal where Jesus washes the disciples' feet instead of instituting the Eucharist. These discrepancies make it difficult to ascertain the exact historical details of the event.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Christmas Story a Myth? · watch the clip

Matt 26:36-46

The Bible's Full Circle: From Garden to Garden

The entire biblical narrative can be viewed as a journey from a garden to a garden, symbolizing the restoration of creation and humanity. It begins in the Garden of Eden (Genesis 2), culminates in the new Heaven and new Earth with a new Garden of Eden (Revelation 21-22), and includes the Garden of Gethsemane where Jesus, the 'second Adam' (Romans 5), makes the obedient choice that Adam failed to make. This motif underscores the ultimate purpose of the biblical story: to restore creation and humanity to a state free from the curse.

Summarized by AI · Jesus and the Old Testament · Lecture 6: Some Thoughts to Ponder About What the Bible is and What We're Supposed to do with it · watch the clip

Disciples Fail to Watch in Gethsemane

In all three Synoptic Gospels, Peter, James, and John fall asleep in Gethsemane despite Jesus asking them to stay awake and watch. This failure connects to Jesus's earlier exhortation in Mark 13 for his followers to 'watch' for the coming of the Son of Man, highlighting the disciples' inability to remain vigilant.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Improbability of Jesus' Gethsemane Prayer

The accounts of Jesus's prayer in the Garden of Gethsemane, where his disciples fell asleep, raise questions about how his exact words were known. Given his immediate arrest and crucifixion, it is improbable that the disciples could have accurately recorded or remembered his private prayers.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 1: A Bird's Eye View · watch the clip

Matt 26:36-44

Emotional Agony in Gethsemane (Matthew and Mark)

In Matthew and Mark, Jesus experiences profound emotional agony in the Garden of Gethsemane, expressing that his soul is 'troubled unto death' and praying three times for the 'cup' of suffering to be removed. This contrasts with Luke's account, which minimizes this emotional distress.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

Matt 26:69-75

Trimalchio's Dinner Party and Peter's Denial

Petronius's Satyricon features Trimalchio's dinner party, where a cock crows three times, leading Trimalchio to believe he will die. This motif of a cock crowing three times, signaling a significant event, is strikingly similar to Peter's denial of Jesus in the Gospels, where a cock crows after Peter denies Jesus three times. This suggests the use of common narrative elements in ancient literature.

Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip

Matthew 26 Verse Notes

Matt 26:1-2

The timing of Jesus' crucifixion at Passover

The timing of Jesus' crucifixion during Passover is likely historical, not a later theological invention. This is supported by multiple independent New Testament sources, including Matthew, Mark, Luke, John, and Paul. Furthermore, the symbolism of Jesus as the Passover Lamb creates theological problems, as Passover lambs were not atoning sacrifices, suggesting the timing was not chosen for symbolic convenience.

Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus Really Born in Bethlehem? · watch the clip

Matt 26:1

Matthew's Fivefold Discourse Structure

Matthew's Gospel is structured around five major discourses, each concluding with a similar formula, such as 'When Jesus had finished these sayings'. This fivefold division is seen by many scholars as an intentional parallel to the Pentateuch (the five books of Moses) and other Jewish literary works like the Psalms, suggesting Matthew's aim to present his Gospel as a significant work within Jewish literary tradition.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Matt 26:2

Jesus was killed at Passover

Historians are confident that Jesus was killed at Passover. This is multiply attested across all the Gospels and by Paul, who metaphorically refers to Jesus as the 'Paschal lamb.' This timing is also contextually credible, as Passover was a tense period in Jerusalem where Roman authorities were vigilant against threats to their power and likely to use crucifixion against perceived agitators.

Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip

Matt 26:3

Matthew and Luke's greater political precision

Matthew and Luke demonstrate more precise political knowledge than Mark. Matthew uniquely mentions Archelaus (Matthew 2:22) and names the high priest Caiaphas (Matthew 26:3). Luke mentions Quirinius (Luke 2:2), Annas paired with Caiaphas (Luke 3:2), and Pilate's first name, Pontius (Luke 3:1). Additionally, Matthew and Luke correct Mark's designation of Herod Antipas as 'king' (Mark 6:14) to 'tetrarch' (Matthew 14:1, Luke 3:19). This suggests Matthew and Luke are correcting and supplementing Mark's less precise political information, possibly drawing from sources like Josephus.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Matthew and Luke's greater political detail

Matthew and Luke provide more precise political details and names than Mark. Matthew names Caiaphas (Matthew 26:3) and Archelaus (Matthew 2:22), while Mark only refers to 'the high priest' (Mark 14:53). Luke is even more detailed, mentioning Quirinius (Luke 2:2), Anna and Caiaphas (Luke 3:2), and uniquely calling him 'Pontius Pilate' (Luke 3:1). This increased accuracy and specificity in Matthew and Luke suggests they are later works, correcting and supplementing Mark's less precise information, possibly by accessing better historical sources like Josephus.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Matt 26:12

Woman Anoints Jesus for Burial

In Matthew and Mark, Jesus commends the woman who anoints him, stating she has done it for his burial. This act is a profound theological statement, as it connects Jesus's identity as the Messiah (anointed one) with his suffering and death, a connection Peter failed to grasp earlier in Mark's gospel.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Matt 26:14-16

Judas' Betrayal of Jesus' Messianic Claim

The Gospels suggest the authorities needed Judas to identify Jesus to avoid a public uprising. However, it's argued that Judas's betrayal was not merely revealing Jesus' location, but rather insider information that Jesus privately claimed to be the 'King of the Jews' (the Messiah) to his disciples. This claim became the charge for which Jesus was crucified, despite not publicly proclaiming it.

Summarized by AI · Bart D. Ehrman · YouTube · Do the Dead Sea Scrolls Actually Prove the Bible Never Changed? · watch the clip

Matt 26:17

Divergent Passover Dates for Jesus' Arrest

The Gospels present conflicting dates for Jesus' arrest relative to Passover. The Synoptic tradition places Jesus' arrest on the night of Passover, while John states it occurred the night before Passover. These chronological differences highlight the historical discrepancies between the accounts.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Matt 26:21

Verbatim Parallel: 'One of you will betray me'

The statement 'Amen, I say to you, one of you will betray me' found in John 13 is a verbatim parallel to similar declarations in Matthew and Mark. This exact phrasing across multiple Gospels points to a literary relationship rather than independent oral transmission.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Matt 26:26-29

The Last Supper Tradition

Paul recounts the story of the Last Supper, stating he 'received from the Lord' what he passed on, including Jesus taking bread and wine, identifying them as his body and the new covenant in his blood. This account closely parallels the Synoptic Gospels, especially Luke, suggesting a shared early tradition.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip

Jesus did not institute the Lord's Supper

The speaker believes that Jesus did not historically institute the Lord's Supper. Instead, later Christians, commemorating his death, developed the practice of breaking bread and drinking wine as symbols of his body and blood, then retrojected this ritual back onto Jesus's Last Supper. Therefore, Jesus would be surprised by its central role in Christian worship.

Summarized by AI · Bart D. Ehrman · YouTube · Three "Myths" Atheists Believe · watch the clip

The Eucharist and Jesus' last meal

While Jesus likely had a last meal with his disciples, the detailed institution of the Lord's Supper, as described in 1 Corinthians 11 and the Synoptic Gospels (Matthew, Mark, Luke), where he breaks bread as his body and shares wine as his blood for a new covenant, is debated as an exact historical account. Paul states he received this tradition from others, and the narrative presupposes Jesus' foreknowledge of his crucifixion, which is also questioned by scholars.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Rapture Really in the Bible��or Was It Invented Later? · watch the clip

The Lord's Supper in the New Testament

The Christian Mass, or the celebration of the Lord's Supper, has its roots in the New Testament. Accounts of Jesus' last meal with his disciples are found in Matthew, Mark, Luke, and Paul's First Corinthians. These passages describe a commemorative meal, though they do not explicitly detail the later theological developments of transubstantiation or the elements literally becoming Christ's body and blood.

Summarized by AI · Bart D. Ehrman · YouTube · Where Did the Trinity Come From? · watch the clip

Matt 26:26-28

Death as Salvation

Jesus views his approaching suffering and death as an act of salvation, as evidenced by his words at the Last Supper where he identifies the bread as his body 'given for you' and the cup as 'the new covenant in my blood.' This signifies his understanding of his sacrifice as redemptive.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

Historicity of the Eucharist as literal body and blood

The Catholic doctrine of transubstantiation, where the Eucharist literally becomes the body and blood of Jesus, is debated regarding its historicity. While Jesus's words at the Last Supper ('this is my body, this is my blood') are central, the full theological doctrine of transubstantiation cannot be definitively documented until several centuries after early Christianity, though hints of similar beliefs appear earlier.

Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip

Matt 26:28

Eucharistic Words and Forgiveness of Sins

The Eucharistic traditions, specifically Jesus' words of institution, show theological variations. Matthew's Gospel uniquely includes the phrase 'for the forgiveness of sins' when Jesus introduces the cup. This Matthean addition raises questions about whether it reflects Jesus' original words or Matthew's theological emphasis, which has implications for how these passages are understood and used in religious practice.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Matt 26:34

Peter's Denial of Jesus

All gospels recount Peter denying Jesus three times. However, Matthew's account states Jesus predicted Peter's denial before the rooster crowed once, while Mark's account states Jesus predicted Peter's denial before the rooster crowed twice. This discrepancy highlights the varying details across gospel narratives.

Summarized by AI · Bart D. Ehrman · YouTube · Was Peter a Rock or Shifting Sand? Jesus' Closest Disciple in History and Legend. · watch the clip

Peter's Denial: Number of Crowing Roosters

The Gospels of Mark and Matthew present a contradiction regarding Peter's denial of Jesus. Mark states that Jesus told Peter he would deny him three times before the rooster crowed twice, while Matthew states it would be three times before the rooster crowed once. A gospel harmony attempts to resolve this by combining the accounts, leading to Peter denying Jesus six times: three before the first crow and three before the second.

Summarized by AI · Bart D. Ehrman · YouTube · Christians Have Known About Gospel Contradictions for 1,800 Years · watch the clip

Matt 26:39

Wrestling with the Text

Engaging with biblical texts, even those that present moral dilemmas like slavery, should involve 'wrestling' with them. This process is not anti-religious; Jesus himself wrestled with God's will. The goal is to remain in relationship with the text while grappling with its difficult aspects.

Summarized by AI · Bart D. Ehrman · YouTube · Is Jesus For Non-Christians, Too? · watch the clip

Matt 26:47

Plausibility of Jesus' Arrest in John

John's account of Jesus' arrest by a cohort of Roman soldiers and temple police is considered more plausible than the Synoptic depiction of a Jewish mob. Additionally, John's portrayal of an off-stage trial, not during the busiest time of Passover, and the motivation for Jesus' arrest being a potential threat to Roman-Jerusalem relations rather than his Christology, are seen as more historically coherent.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Matt 26:51-52

Naming Characters in the Arrest

While Matthew and Mark describe an anonymous disciple cutting off the ear of the high priest's slave during Jesus's arrest, John's gospel uniquely names the disciple as Simon Peter and the slave as Malchus. Matthew also adds the poetic line, 'all who take the sword will die by the sword.'

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Jesus' Pacifism and Rejection of Violent Resistance

During his arrest in the Garden of Gethsemane, when a follower drew a sword and cut off the ear of the high priest's servant, Jesus commanded him to put away his sword, stating, 'The one who lives by the sword will die by the sword.' This demonstrates Jesus' pacifist stance and his opposition to violent revolution against governmental authorities, viewing such resistance as futile given the imminent arrival of God's kingdom.

Summarized by AI · Through the Eye of a Needle: Jesus's Teachings on Wealth and Their Modern Relevance · Lecture 4: Jesus' Financial Interests · watch the clip

Disciples' Swords and Jesus's Pacifism

The Gospels of Matthew, Mark, and Luke describe one of Jesus's followers having a sword and cutting off an ear during Jesus's arrest, with John identifying the disciple as Peter. In these accounts, Jesus instructs them to put away the sword, stating that "the one who lives by the sword dies by the sword." This suggests Jesus was against the use of violence, even if his followers were armed.

Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus a Violent Rebel? (Or a Zealot?) · watch the clip

Distinctive Details in the Arrest Scene

The arrest of Jesus provides a clear example of literary agreement with distinctive additions in each Synoptic Gospel. Luke specifies that the high priest's servant's 'right ear' was cut off, a detail consistent with Luke's anatomical interests. Matthew adds the saying, 'all who take the sword will perish by the sword,' reflecting a typical Matthean rhetorical style. John's Gospel further names the servant as Malchus and identifies Peter as the one who cut off the ear, a common Johannine practice of naming previously anonymous figures.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Matt 26:52

Jesus's pacifism rooted in apocalyptic belief

Jesus is consistently portrayed as a pacifist in the Gospels, urging his followers not to take up the sword. His pacifism stemmed from his apocalyptic worldview: he believed God would soon intervene to destroy his enemies, making human violence unnecessary and inappropriate. He did not encourage his followers to engage in violent overthrow but to prepare for God's imminent action.

Summarized by AI · Bart D. Ehrman · YouTube · 8 Bible Myths Many Christians Believe · watch the clip

Jesus' Stance on Violence in the Gospels

While some passages in the Gospels, like the disciples carrying swords in Gethsemane or Jesus' statement about two swords in Luke, might seem to suggest an endorsement of violence, the dominant theme is pacifism. In Gethsemane, Jesus explicitly tells his followers to put away their swords, stating that those who live by the sword will die by it. The 'two swords' passage in Luke is interpreted as Jesus dismissing the need for weapons, not sanctioning their use. Jesus consistently advocates for non-violence, loving enemies, and turning the other cheek.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Christ of Revelation Out for Blood? · watch the clip

Matt 26:63-65

Jesus's Confession and Blasphemy

In Mark and Matthew, Jesus explicitly confesses 'I am' when asked by the high priest if he is the Messiah, the Son of the Blessed/God. This confession leads to Caiaphas ripping his garment and shouting 'blasphemy.' The term 'blasphemy' here likely means 'insult' rather than a technical legal violation, as Jesus's subsequent prophecy about the Son of Man's exaltation is the true source of the high priest's outrage.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Matt 26:63-64

Synoptic Gospels share John's Christological focus

The Synoptic Gospels, like John's, also present Jesus as the Messiah, the Son of God. Matthew's Gospel, for instance, uses this title in Peter's confession and during Jesus's trial before Caiaphas. Mark's Gospel similarly portrays the high priest asking if Jesus is the Messiah, the Son of the Blessed, to which Jesus affirms.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip

Judas Revealed Jesus's Messianic Claim

Judas likely betrayed to the Jewish authorities that Jesus was privately claiming to be the Messiah, the future King of Israel. This information was not publicly known but would have been a serious offense in the eyes of the Roman authorities, who would view such a claim as a threat to their rule.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Matt 26:65

Witnesses in Jesus' Trial

During Jesus' trial, as recounted in Matthew, the high priest dismisses the need for further witnesses after hearing what he considers blasphemy. This illustrates the role of witnesses (martyron) in accusations and legal proceedings within the New Testament narrative, even if the process was flawed.

Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 3: Martyrdom | Did Martyrs Suffer? · watch the clip

Accusations Against Stephen Mirror Jesus

Stephen's trial in Acts features accusations of blasphemy and speaking against the temple and the law, mirroring the charges brought against Jesus in the Gospels. This deliberate parallel by the author of Acts emphasizes that Jesus' followers experience similar persecution to their master.

Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 3: Martyrdom | Did Martyrs Suffer? · watch the clip

Matt 26:68

Minor agreements as evidence of Luke's knowledge of Matthew's editing

Minor agreements, where Matthew and Luke agree against Mark in small details, indicate Luke's knowledge of Matthew's editing of Mark. For instance, in Mark 14:65, Matthew and Luke both include the five-word verbatim string 'Who is the one who struck you?' This agreement, especially with a word (Pao) unique to this context in both Gospels, is too significant to be coincidence and suggests Luke was aware of Matthew's redactional choices.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Minor agreements against Mark indicate Luke's knowledge of Matthew

There are at least a thousand 'minor agreements' where Matthew and Luke agree against Mark, often in subtle ways like word choices or omissions. A striking example is the mocking of Jesus (Mark 14:65), where both Matthew and Luke add 'Who is it that struck you?' using a Greek word for 'strike' (ptō) found only there in both Gospels. This shared, unique phrasing is highly unlikely to be independent and cannot be attributed to Q, as Q theorists typically exclude a passion narrative from Q.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Minor agreements between Matthew and Luke against Mark

In passages where all three Synoptic Gospels overlap, Matthew and Luke sometimes agree on specific wording or details that differ from Mark. For instance, in the account of Jesus' torture, Mark simply states 'prophesy,' while Matthew and Luke both add 'Who is it that struck you?' These 'minor agreements' are difficult for the Q hypothesis to explain, as they suggest Matthew and Luke are not independently drawing from Mark and Q, but rather that one is sometimes copying from the other, even in Markan material.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 9: Why Are the Gospels So Similar | The Riddle of Q · watch the clip

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