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The Plot to Kill Jesus

When Jesus had finished saying all these things, he said to his disciples, ²“You know that after two days the Passover is coming, and the Son of Man will be handed over to be crucified.”

³ Then the chief priests and the elders of the people gathered in the palace of the high priest, who was called Caiaphas, ⁴and they conspired to arrest Jesus by stealth and kill him. ⁵But they said, “Not during the festival, or there may be a riot among the people.”

The Anointing at Bethany

⁶ Now while Jesus was at Bethany in the house of Simon the leper, ⁷a woman came to him with an alabaster jar of very costly ointment, and she poured it on his head as he sat at the table. ⁸But when the disciples saw it, they were angry and said, “Why this waste? ⁹For this ointment could have been sold for a large sum, and the money given to the poor.” ¹⁰But Jesus, aware of this, said to them, “Why do you trouble the woman? She has performed a good service for me. ¹¹For you always have the poor with you, but you will not always have me. ¹²By pouring this ointment on my body she has prepared me for burial. ¹³Truly I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”

Judas Agrees to Betray Jesus

¹⁴ Then one of the twelve, who was called Judas Iscariot, went to the chief priests ¹⁵and said, “What will you give me if I betray him to you?” They paid him thirty pieces of silver. ¹⁶And from that moment he began to look for an opportunity to betray him.

The Passover with the Disciples

¹⁷ On the first day of Unleavened Bread the disciples came to Jesus, saying, “Where do you want us to make the preparations for you to eat the Passover?” ¹⁸He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, My time is near; I will keep the Passover at your house with my disciples.’ ” ¹⁹So the disciples did as Jesus had directed them, and they prepared the Passover meal.

²⁰ When it was evening, he took his place with the twelve; ²¹and while they were eating, he said, “Truly I tell you, one of you will betray me.” ²²And they became greatly distressed and began to say to him one after another, “Surely not I, Lord?” ²³He answered, “The one who has dipped his hand into the bowl with me will betray me. ²⁴The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” ²⁵Judas, who betrayed him, said, “Surely not I, Rabbi?” He replied, “You have said so.”

The Institution of the Lord’s Supper

²⁶ While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, “Take, eat; this is my body.” ²⁷Then he took a cup, and after giving thanks he gave it to them, saying, “Drink from it, all of you; ²⁸for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. ²⁹I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

³⁰ When they had sung the hymn, they went out to the Mount of Olives.

Peter’s Denial Foretold

³¹ Then Jesus said to them, “You will all become deserters because of me this night; 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 ahead of you to Galilee.” ³³Peter said to him, “Though all become deserters because of you, I will never desert you.” ³⁴Jesus said to him, “Truly I tell you, this very night, before the cock crows, you will deny me three times.” ³⁵Peter said to him, “Even though I must die with you, I will not deny you.” And so said all the disciples.

Jesus Prays in Gethsemane

³⁶ Then Jesus went with them to a place called Gethsemane; and he said to his disciples, “Sit here while I go over there and pray.” ³⁷He took with him Peter and the two sons of Zebedee, and began to be grieved and agitated. ³⁸Then he said to them, “I am deeply grieved, even to death; remain here, and stay awake with me.” ³⁹And going a little farther, he threw himself on the ground and prayed, “My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.” ⁴⁰Then he came to the disciples and found them sleeping; and he said to Peter, “So, could you not stay awake with me one hour? ⁴¹Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” ⁴²Again he went away for the second time and prayed, “My Father, if this cannot pass unless I drink it, your will be done.” ⁴³Again he came and found them sleeping, for their eyes were heavy. ⁴⁴So leaving them again, he went away and prayed for the third time, saying the same words. ⁴⁵Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. ⁴⁶Get up, let us be going. See, my betrayer is at hand.”

The Betrayal and Arrest of Jesus

⁴⁷ While he was still speaking, Judas, one of the twelve, arrived; with him was a large crowd with swords and clubs, from the chief priests and the elders of the people. ⁴⁸Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him.” ⁴⁹At once he came up to Jesus and said, “Greetings, Rabbi!” and kissed him. ⁵⁰Jesus said to him, “Friend, do what you are here to do.” Then they came and laid hands on Jesus and arrested him. ⁵¹Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. ⁵²Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword. ⁵³Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? ⁵⁴But how then would the scriptures be fulfilled, which say it must happen in this way?” ⁵⁵At that hour Jesus said to the crowds, “Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I sat in the temple teaching, and you did not arrest me. ⁵⁶But all this has taken place, so that the scriptures of the prophets may be fulfilled.” Then all the disciples deserted him and fled.

Jesus before the High Priest

⁵⁷ Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. ⁵⁸But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. ⁵⁹Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, ⁶⁰but they found none, though many false witnesses came forward. At last two came forward ⁶¹and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’ ” ⁶²The high priest stood up and said, “Have you no answer? What is it that they testify against you?” ⁶³But Jesus was silent. Then the high priest said to him, “I put you under oath before the living God, tell us if you are the Messiah, the Son of God.” ⁶⁴Jesus said to him, “You have said so. But I tell you,

From now on you will see the Son of Man

seated at the right hand of Power

and coming on the clouds of heaven.”

⁶⁵ Then the high priest tore his clothes and said, “He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. ⁶⁶What is your verdict?” They answered, “He deserves death.” ⁶⁷Then they spat in his face and struck him; and some slapped him, ⁶⁸saying, “Prophesy to us, you Messiah! Who is it that struck you?”

Peter’s Denial of Jesus

⁶⁹ Now Peter was sitting outside in the courtyard. A servant-girl came to him and said, “You also were with Jesus the Galilean.” ⁷⁰But he denied it before all of them, saying, “I do not know what you are talking about.” ⁷¹When he went out to the porch, another servant-girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” ⁷²Again he denied it with an oath, “I do not know the man.” ⁷³After a little while the bystanders came up and said to Peter, “Certainly you are also one of them, for your accent betrays you.” ⁷⁴Then he began to curse, and he swore an oath, “I do not know the man!” At that moment the cock crowed. ⁷⁵Then Peter remembered what Jesus had said: “Before the cock crows, you will deny me three times.” And he went out and wept bitterly.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

52. Put thy sword again into its place. By these words, Christ confirms the precept of the Law, which forbids private individuals to use the sword. And above all, we ought to attend to the threatening of punishment which is immediately added; for men did not, at their own pleasure, appoint this punishment for avenging their own blood; but God himself, by severely prohibiting murder, has declared how dearly he loves mankind. First, then, he does not choose to be defended by force and violence, because God in the Law forbade men to strike. This is a general reason; and he immediately descends to a special reason.

But here a question arises. Is it never lawful to use violence in repelling unjust violence? For though Peter had to deal with wicked and base robbers, still he is condemned for having drawn his sword. If, in such a case of moderate defense, an exception was not allowed, Christ appears to tie up the hands of all. Though we have treated this question more copiously ²¹⁸²¹⁸ Harmony, vol. 1, p. 298 under Matthew 5:39, yet I shall now state my opinion again in a few words. First, we must make a distinction between a civil court and the court of conscience; ²¹⁹²¹⁹ “Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;” — “between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience.” for if any man resist a robber, ²²⁰²²⁰ “Si quelqu’un use de violence pour repousser un brigand;” — “if any one use violence for repelling a robber.” he will not be liable to public punishment, because the laws arm him against one who is the common enemy of mankind. Thus, in every case when defense is made against unjust violence, the punishment which God enjoins earthly judges to carry into execution ceases. And yet it is not the mere goodness of the cause that acquits the conscience from guilt, unless there be also pure affection. So then, in order that a man may properly and lawfully defend himself, he must first lay aside excessive wrath, and hatred, and desire of revenge, and all irregular sallies of passion, that nothing tempestuous may mingle with the defense. As this is of rare occurrence, or rather, as it scarcely ever happens, Christ properly reminds his people of the general rule, that they should entirely abstain from using the sword.

But there are fanatics who have foolishly misapplied this passage, so as to wrest the sword out of the hands of judges. They contend that it is unlawful to strike with the sword. This I acknowledge to be true, for no man is at liberty to take the sword at his own pleasure, so as to commit murder; but I deny that magistrates—who are God’s ministers, and by whom he executes his judgments—ought to be viewed as belonging to the ordinary rank. And not only so, but by these words of Christ, this very power is expressly ascribed to them: for when he declares that murderers must be put to death, it follows, that the sword is put into the hands of judges, that they may take vengeance for unjust murders. It will sometimes happen, indeed, that men addicted to the shedding of blood are punished by other means; but this is the ordinary way in which the Lord determined that the fierce cruelty of wicked men should be restrained from rioting with impunity. Certain doctors of what is called Canon Law have ventured to proceed to such a pitch of impudence as to teach, that the sword was not taken from Peter, but he was commanded to keep it sheathed until the time came for drawing it; and hence we perceive how grossly and shamefully those dogs have sported with the word of God.

53. Thinkest thou that I cannot now pray to my Father? Now follows that special reason which I mentioned a little ago; for Christ reminds them, that he would have at his command a better and more legitimate kind of defense, were it not that he must obey the decree of the Father. The substance of what he says is this. “As he has been appointed by the eternal purpose of God to be a sacrifice, and as this has been declared by the predictions of Scripture, he must not fight against it.” Thus Peter’s rashness is condemned on another ground, that he not only endeavors to overturn a heavenly decree, but also to obstruct the path of the redemption of mankind. Not only did Peter draw his sword unlawfully, but the disciples were foolish and mad; for—though they were few in number, and feeble—they attempted to make some resistance to a band of soldiers and a very great multitude. On this account, the Lord, in order to make their folly more manifest, employs this comparison. “If he wished to have a guard to defend his life, he would immediately obtain not eleven angels, but a large and invincible army, and since he does not implore that angels may be sent to assist him, much less would he resort to ill-considered means, from which no advantage was to be expected; for the utmost that could be effected by the disciples would be of no more service than if a few rooks were to make a noise.”

But here some commentators labor to no purpose in inquiring how Christ could have obtained a commission of angels from his Father, by whose decree it was that he had to suffer death. For the two things are inconsistent: that he exposed his Son to death naked and defenseless, because it was necessary that it should be so, and because it had been appointed; and yet, that he might have been prevailed on by prayer to send him relief. But Christ speaks conditionally, that he has a far better method of defending his life, were it not that the will of the Father was opposed to it. This takes away all contradiction, for Christ refrained from presenting such a request to his Father, because he knew that it was contrary to his decree. Yet from this we draw a useful doctrine, that those who resort to unlawful means on the plea of necessity pour dishonor on God. If a man is destitute of lawful aid and support, he runs headlong to wicked schemes and sinful undertakings; and the reason is, that few look for the secret protection of God, which alone ought to be sufficient to set our minds at rest. Are we threatened with danger? Because no remedy can be discovered according to the flesh, we make this or the other contrivance, as if there were no angels in heaven, who — Scripture frequently tells us — are placed as guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their assistance; for all who are impelled, by their restlessness and excessive anxiety, to stretch out their hands to forbidden remedies for evils, do unquestionably renounce the providence of God.

54. How then shall the Scriptures be fulfilled? By this expression Christ means, that he ought not to attempt any method of escaping death, to which he knew that he was called by the Father. For himself, indeed, he had no need of the Scriptures to inform him that God had appointed that he should die at that time; but because mortals do not know what God has determined to do until it be revealed by his word, Christ, with a view to his disciples, properly refers to the testimony which God gave of his will. We know that whatever affliction happens to us, it is inflicted by God himself; but since we are uncertain as to the result, when we seek remedies which he allows, we do not rise against his government; but when his will has been ascertained, nothing more remains for us than to acquiesce. Though in this passage Christ teaches nothing more than that he ought patiently to suffer death, because the Scriptures have declared that it must be so, yet the use of this doctrine is evidently more extensive, namely, that Scripture is a sufficient bridle for subduing the rebellion of the flesh; because God points out to us what is his. will for the very purpose of keeping us in subjection to his will. Accordingly, Paul ascribes to Scripture this office, that it trains us to patience, (Romans 15:4,) and supplies us with all the comfort that we need in adversity. His reproof of the disciples, as given by Luke, is more brief, Permit them to do thus far; but still he severely condemns their presumption, in having gone so far as to perform an unlawful action, though at the same time he holds out a hope of pardon, if they suppress their improper zeal, and proceed no farther.

Matthew 26:55. Are you come out, as against a robber? By these words Christ expostulates with his enemies for having intended to bring odium upon him, by coming provided with a great body of soldiers; for the meaning is this, “What necessity was there for making such a display of arms against me, as if your object had been to overcome some robber? But I have always lived peaceably amongst you, and without using arms; and when I was teaching in the temple, you might easily have seized me without any military force.” Yet, while he complains of their malice in violently rushing upon him, as if he were a seditious man, he again wounds their evil conscience by reminding them, that though they had a traitor for their leader, they approached him with trembling, and with many marks of distrust.

56. Now all this was done. The other two Evangelists express it somewhat differently; for what Matthew relates in his own person, Mark appears to attribute to Christ.Luke employs even different words: this is your hour, and the power of darkness. But the design of the Holy Spirit is, beyond all doubt, that whatever may be the contrivances of wicked men, nothing whatever has been done but by the will and providence of God; for as he had said a little before, God has testified nothing by the prophets but what he had determined with himself, (Luke 22:3.) First, therefore, we are here informed, that whatever may be the unbridled rage by which Satan and all ungodly men are actuated, still the hand of God always prevails, so as to draw them reluctantly wherever he pleases. Secondly, we are informed, that though wicked men fulfill what was predicted in the Scriptures; yet, since God does not employ them as his lawful ministers, but directs them, by a secret movement, to that which was farthest from their wish, they are not excusable; and that, while God makes a righteous use of their malice, blame still attaches to them. At the same time, let us observe that Christ said this in order to remove the offense, which would otherwise have greatly disturbed weak minds, when they saw him so reproached and outraged.

Still Christ intended not only to promote the advantage of his disciples, but also to repress the pride of his adversaries, that they might not triumph as if they had achieved victory. For this reason, in Luke’s narrative he says, this is your hour; by which he means that the Lord grants them this liberty for a short time. The power of darkness denotes the power of the devil, and this term had also a strong tendency to abase their glory; for though they exalt themselves ever so much, Christ shows that they are still nothing more than the slaves of the devil. While all things are mingled in confusion, and while the devil, by spreading darkness abroad, appears to overturn the whole order of the world, let us know that the providence of God shines above in heaven, to bring at length to order what is confused; and let us, therefore, learn to raise the eyes of faith to that calm sky. Then all the disciples forsook him, and fled. Hence we may again infer how much more ready they were to fight rashly than to follow their Master.

²¹⁸ Harmony, vol. 1, p. 298

²¹⁹ “Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;” — “between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience.”

²²⁰ “Si quelqu’un use de violence pour repousser un brigand;” — “if any one use violence for repelling a robber.”