32 But after that I shall be risen, I will go before you to Galilee.
And when they have scourged [him] they will kill him; and on the third day he will rise again. And they understood nothing of these things. And this word was hidden from them, and they did not know what was said.
saying, Sir, we have called to mind that that deceiver said when he was still alive, After three days I arise. Command therefore that the sepulchre be secured until the third day, lest his disciples should come and steal him away, and say to the people, He is risen from the dead; and the last error shall be worse than the first.
And as they descended from the mountain, he charged them that they should relate to no one what they had seen, unless when the Son of man should be risen from among [the] dead. And they kept that saying, questioning among themselves, what rising from among [the] dead was.
After these things Jesus manifested himself again to the disciples at the sea of Tiberias. And he manifested [himself] thus. There were together Simon Peter, and Thomas called Didymus, and Nathanael who was of Cana of Galilee, and the [sons] of Zebedee, and two others of his disciples. Simon Peter says to them, I go to fish. They say to him, We also come with thee. They went forth, and went on board, and that night took nothing. And early morn already breaking, Jesus stood on the shore; the disciples however did not know that it was Jesus. Jesus therefore says to them, Children, have ye anything to eat? They answered him, No. And he said to them, Cast the net at the right side of the ship and ye will find. They cast therefore, and they could no longer draw it, from the multitude of fishes. That disciple therefore whom Jesus loved says to Peter, It is the Lord. Simon Peter therefore, having heard that it was the Lord, girded his overcoat [on him] (for he was naked), and cast himself into the sea; and the other disciples came in the small boat, for they were not far from the land, but somewhere about two hundred cubits, dragging the net of fishes. When therefore they went out on the land, they see a fire of coals there, and fish laid on it, and bread. Jesus says to them, Bring of the fishes which ye have now taken. Simon Peter went up and drew the net to the land full of great fishes, a hundred and fifty-three; and though there were so many, the net was not rent. Jesus says to them, Come [and] dine. But none of the disciples dared inquire of him, Who art thou? knowing that it was the Lord. Jesus comes and takes the bread and gives it to them, and the fish in like manner. This is already the third time that Jesus had been manifested to the disciples, being risen from among [the] dead.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 26
Commentary on Matthew 26 Matthew Henry Commentary
Chapter 26
The narrative of the death and sufferings of Christ is more particularly and fully recorded by all the four evangelists than any part of his history; for what should be determine, and desire to know, but Christ, and him crucified? And this chapter begins that memorable narrative. The year of the redeemed was now come, the seventy weeks determined were now accomplished, when transgression must be finished, reconciliation made, and an everlasting righteousness brought in, by the cutting off of Messiah the Prince, Dan. 9:24, 26. That awful scene is here introduced, to be read with reverence and holy fear. In this chapter, we have,
Mat 26:1-5
Here is,
Mat 26:6-13
In this passage of story, we have,
Observe his reason; You have the poor always with you. Note,
Mat 26:14-16
Immediately after an instance of the greatness kindness done to Christ, follows an instance of the greatest unkindness; such mixture is there of good and bad among the followers of Christ; he hath some faithful friends, and some false and feigned ones. What could be more base than this agreement which Judas here made with the chief priests, to betray Christ to them?
Observe,
I will deliver him unto you. He did not offer himself, nor did they tamper with him, to be a witness against Christ, though they wanted evidence, v. 59. And if there had been any thing to be alleged against him, which had but the colour of proof that he was an impostor, Judas was the likeliest person to have attested it; but this is an evidence of the innocency of our Lord Jesus, that his own disciple, who knew so well his doctrine and manner of life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery.
What will ye give me? Why, what did he want? Neither bread to eat, nor raiment to put on; neither necessaries nor conveniences. Was not he welcome, wherever his Master was? Did he not fare as he fared? Had he not been but just now nobly entertained at a supper in Bethany, in the house of Simon the leper, and a little before at another, where no less a person than Martha herself waited at table? And yet this covetous wretch could not be content, but comes basely cringing to the priests with, What will ye give me? Note, It is not the lack of money, but the love of money, that is the root of all evil, and particularly of apostasy from Christ; witness Demas, 2 Tim. 4:10. Satan tempted our Saviour with this bait, All these things will I give thee (ch. 4:9); but Judas offered himself to be tempted with it; he asks, What will ye give me? as if his Master was a commodity that stuck on his hands.
Mat 26:17-25
We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the rest; it was kept in remembrance of Israel's deliverance out of Egypt, the birth-day of that people; it was a tradition of the Jews, that in the days of the Messiah they should be redeemed on the very day of their coming out of Egypt; and it was exactly fulfilled, for Christ died the day after the passover, in which day they began their march.
Mat 26:26-30
We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. Observe,
This cup he gave to the disciples,
Now observe what Christ saith of his blood represented in the sacrament.
When this was done, they went out into the mount of Olives. He would not stay in the house to be apprehended, lest he should bring the master of the house into trouble; nor would he stay in the city, lest it should occasion an uproar; but he retired into the adjacent country, the mount of Olives, the same mount that David in his distress went up the ascent of, weeping, 2 Sa. 15:30. They had the benefit of moon-light for this walk, for the passover was always at the full moon. Note, After we have received the Lord's supper, it is good for us to retire for prayer and meditation, and to be alone with God.
Mat 26:31-35
We have here Christ's discourse with his disciples upon the way, as they were going to the mount of Olives. Observe,
What Peter said the rest subscribed to; likewise also said all the disciples. Note,
Mat 26:36-46
Hitherto, we have seen the preparatives for Christ's sufferings; now, we enter upon the bloody scene. In these verses we have the story of his agony in the garden. This was the beginning of sorrows to our Lord Jesus. Now the sword of the Lord began to awake against the man that was his Fellow; and how should it be quiet when the Lord had given it a charge? The clouds had been gathering a good while, and looked black. He had said, some days before, Now is my soul troubled, Jn. 12:27. But now the storm began in good earnest. He put himself into this agony, before his enemies gave him any trouble, to show that he was a Freewill offering; that his life was not forced from him, but he laid it down of himself. Jn. 10:18. Observe,
But what was the cause of all this? What was it that put him into his agony? Why art thou cast down, blessed Jesus, and why disquieted? Certainly, it was nothing of despair or distrust of his Father, much less any conflict or struggle with him. As the Father loved him because he laid down his life for the sheep, so he was entirely subject to his Father's will in it. But,
Observe,
But what answer had he to this prayer? Certainly it was not made in vain; he that heard him always, did not deny him now. It is true, the cup did not pass from him, for he withdrew that petition, and did not insist upon it (if he had, for aught I know, the cup had passed away); but he had an answer to his prayer; for,
When Christ's disciples put this slight upon him,
As to the disciples here,
Mat 26:47-56
We are here told how the blessed Jesus was seized, and taken into custody; this followed immediately upon his agony, while he yet spake; for from the beginning to the close of his passion he had not the least intermission or breathing-time, but deep called unto deep. His trouble hitherto was raised within himself; but now the scene is changed, now the Philistines are upon thee, thou blessed Samson; the Breath of our nostrils, the Anointed of the Lord is taken in their pits, Lam. 4:20.
Now concerning the apprehension of the Lord Jesus, observe,
Our Lord Jesus was made a prisoner, because he would in all things be treated as a malefactor, punished for our crime, and as a surety under arrest for our debt. The yoke of our transgressions was bound by the Father's hand upon the neck of the Lord Jesus, Lam. 1:14. He became a prisoner, that he might set us at liberty; for he said, If ye seek me, let these go their way (Jn. 18:8); and those are free indeed, whom he makes so.
Three reasons Christ give to Peter for this rebuke:
He further expostulates with them, by reminding them how he had behaved himself hitherto toward them, and they toward him.
Mat 26:57-68
We have here the arraignment of our Lord Jesus in the ecclesiastical court, before the great sanhedrim. Observe,
See,
But at last they met with two witnesses, who, it seems, agreed in their evidence, and therefore were hearkened to, in hopes that now the point was gained. The words they swore against him, were, that he should say, I am able to destroy the temple of God, and to build it in three days, v. 61. Now by this they designed to accuse him,
Well, this way will not do; aliâ aggrediendum est viâ-recourse must be had to some other expedient.
Observe,
Observe,
Here is,
Mat 26:69-75
We have here the story of Peter's denying his Master, and it comes in as a part of Christ's sufferings. Our Lord Jesus was now in the High Priest's hall, not to be tried, but baited rather; and then it would have been some comfort to him to see his friends near him. But we do not find any friend he had about the court, save Peter only, and it would have been better if he had been at a distance. Observe how he fell, and how he got up again by repentance.