Matthäus 26:56

Lutherbibel

Aber das ist alles geschehen, daß erfüllet würden die Schriften der Propheten. Da verließen ihn die Jünger und flohen.

Parallel Translations

Schlachter Bibel (1951)
Das alles aber ist geschehen, damit die Schriften der Propheten erfüllt würden. - Da verließen ihn alle Jünger und flohen.

Bible Verse Review
  from Treasury of Scripure Knowledge

that: Matthew 26:54, Genesis 3:15, Isaiah 44:26, Lamentations 4:20, Daniel 9:24, Daniel 9:26, Zechariah 13:7, Acts 1:16, Acts 2:23

Then: Matthew 26:31, Mark 14:50-52, John 16:32, John 18:8, John 18:9, John 18:15, John 18:16, 2 Timothy 4:16

Reciprocal: 1 Kings 2:27 - that he 1 Kings 19:3 - he arose Job 6:21 - ye see Job 19:13 - put my brethren Job 30:10 - flee far Psalms 22:11 - none to help Psalms 31:11 - a fear Psalms 38:11 - lovers Psalms 69:8 - become Psalms 69:20 - comforters Psalms 142:4 - but there was Ecclesiastes 4:1 - they had Daniel 11:35 - some Matthew 2:15 - that Matthew 4:14 - it Matthew 20:22 - We Matthew 21:4 - this Matthew 26:24 - Son of man goeth Matthew 26:70 - General Mark 14:21 - goeth Mark 14:49 - but Luke 24:44 - that all 2 Timothy 3:16 - All 2 Timothy 4:10 - hath

Gill's Notes on the Bible

But all this was done, that the Scriptures of the prophets might be fulfilled,.... Some have thought these to be the words of the evangelist, making this remark upon what was said and done; but by what both Mark and Luke record, Mark 14:49, they appear to be the words of Christ himself; who observes this, partly to make himself, as man, easy under the treatment he met with; and partly, to fortify the minds of his disciples against offence at it; and also to throw conviction, or confusion, into the minds of his enemies. The Scriptures of the prophets he refers to, as having, or about to have, by this conduct, their accomplishment, were such, as regarded the betraying him by Judas, the taking him in this secret, private, insidious, yet violent manner; in all which he showed great meekness, calmness, and submission, as Psalms 41:9. As also what respected the scattering, and hasty flight of his disciples from him, Zechariah 13:7, which in the next clause is shown to be accomplished.

Then all the disciples forsook him and fled; not only went away from him, and left him alone, as he foretold they would, John 16:32, but they ran away from him in a precipitant manner, like timorous sheep, the shepherd being about to be smitten; and they fearing, lest Peter's rash action should be imputed to them all, and they suffer for it; or lest they should be laid hold on next, and bound, as their master was, or about to be. Every thing in this account is an aggravation of their pusillanimity, and ingratitude; as that they were the "disciples" of Christ that forsook him, whom he had called, and sent forth as his apostles to preach his Gospel; and to whom he had given extraordinary gifts and powers; who had forsaken all and followed him, and had been with him from the beginning; had heard all his excellent discourses, and had seen all his miracles, and yet these at last forsake him, and even "all" of them: John the beloved disciple, that leaned on his bosom, and Peter, that professed so much love to him, zeal for him, and faith in him; the three that had just seen him in his agony and bloody sweat, and everyone of them left him; not one stood by him, and this too, after they had had a fresh instance of his power, in striking the men to the ground, that came to take him; and when he was sueing for them with their enemies, to let them go peaceably and safely: so that they had no need to have fled in such haste; and to leave him "then", in the midst of his enemies, in his great distress and trouble, was very unkind and ungrateful: and to this account of the evangelist, pretty much agrees what the Jews themselves say of it; for they report p, that

"when his disciples saw that he was taken, and that they could not fight against them, ירוצו ברגליהם, "they ran away on foot", and lift up their voice and wept greatly.''

Though they also pretend, that the citizens of Jerusalem killed many of them, and that the rest "fled" to the mountain, which is false.

p Toldos Jesu, p. 16, 17.

Barnes' Notes on the Bible

The account of Jesus’ being betrayed by Judas is recorded by all the evangelists. See Mark 14:43-52; Luke 22:47-53; John 18:2-12.

Matthew 26:47

Judas, one of the twelve, came - This was done while Jesus was addressing his disciples.

John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the Passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised.

A great multitude with swords and staves - John says that he had received a band of men and officers from the chief priests and Pharisees.” Josephus says (Antiq. b. 20 chapter iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult if any should be excited. This band, or guard, was at the disposal of the chief priests, Matthew 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with “swords.” The other persons that went out carried, probably, whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.

Staves - In the original, “wood;” used here in the plural number. It means rather “clubs” or “sticks” than spears. It does not mean “staves.” Probably it means any weapon at hand, such as a mob could conveniently collect. John says that they had “lanterns and torches.” The Passover was celebrated at the “full moon;” but this night might have been cloudy. The place to which they were going was also shaded with trees, and lights, therefore, might be necessary.

Matthew 26:48

Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him.

It was night. Jesus was, besides, probably personally unknown to the “Romans” - perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship.

John tells us that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him, claimed the right that his disciples should be suffered to escape, “that the saying might be fulfilled which he spake John 18:9; Of them which thou gavest me have I lost none.”

Matthew 26:49

Hail, Master - The word translated “hail,” here, means to “rejoice,” to have joy, and also to have “cause” of joy.

It thus expresses the “joy” which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the “joy” of Judas at finding his Master and again being “with him.”

Master - In the original, “Rabbi.” See the notes at Matthew 23:7.

Kissed him - Gave him the common salutation of friends when meeting after absence. This mode of salutation was more common among Eastern nations than with us.

Matthew 26:50

And Jesus said unto him, Friend - It seems strange to us that Jesus should give the endeared name “friend” to a man that he knew was his enemy, and that was about to betray him.

It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered “friend” - one implying “affection and regard,” the other not. One is properly rendered “friend;” the other expresses more nearly what we mean by “companion.” It is this “latter” word which is given to the disaffected laborer in the vineyard: “‘Friend,’ I do thee no wrong” Matthew 20:13; to the guest which had not on the wedding-garment, in the parable of the marriage feast Matthew 22:12; and to “Judas” in this place.

Wherefore art thou come? - This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.

Matthew 26:51

One of them which were with Jesus - John informs us that this was Peter.

The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known.

And drew his sword - The apostles were not commonly armed. On this occasion they had provided “two swords,” Luke 22:38. In seasons of danger, when traveling, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See the notes at Luke 10:30. Josephus informs us that the people were accustomed to carry swords under their garments as they went up to Jerusalem.

A servant of the high-priest - His name, John informs us, was “Malchus.” Luke adds that Jesus touched the ear and healed it, thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking him that was sent from heaven.

Matthew 26:52

Thy sword into his place - Into the sheath.

For all they that take the sword ... - This passage is capable of different significations.

1. They who resist by the sword the civil magistrate shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.

2. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them.

3. However, the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defense might be the occasion of his own destruction. In doing it he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.

Matthew 26:53

Thinkest thou ... - Jesus says that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will.

If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter - a mighty host of angels.

Twelve legions - A legion was a division of the Roman army amounting to more than 6,000 men. See the notes at Matthew 8:29. The number “twelve” was mentioned, perhaps, in reference to the number of his apostles and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he should pray to him, and if it was his will.

Matthew 26:54

But how then shall the scriptures be fulfilled ... - That is, the Scriptures which foretold of his dying for the world.

In some way that must be accomplished, and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to death. This was said, doubtless, to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him.

Matthew 26:55

Against a thief - Rather a “robber.” This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life.

It adds not a little to the depth of his humiliation that he consented to be “hunted down” thus by wicked people, and to be treated as if he had been the worst of mankind.

Daily with you teaching in the temple - For many days before the Passover, as recorded in the previous chapter.

Matthew 26:56

Scriptures of the prophets - The “writings” of the prophets, for that is the meaning of the word “scriptures.” He alludes to those parts of the prophetic writings which foretold his sufferings and death.

Then all the disciples ... - Overcome with fear when they saw their Master actually taken; alarmed with the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to forsake him, they all left their Saviour to go alone to trial and to death! Alas, how many, when attachment to Christ would lead them to danger, leave him and flee! Mark adds that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. It is not known who he was, but not improbably he may have been the owner of the garden and a friend of Jesus. Aroused by the noise from his repose, he came to defend, or at least to follow the Saviour. He cast, in his hurry, such a covering as was at hand around his body, and came to him. The young men among the Romans and Jews attempted to seize him also, and he only secured his safety by leaving in their hands the covering that he had hastily thrown around him. It is not known why this circumstance was recorded by Mark, but it would seem to be probable that it was to mention him with honor, as showing his interest in the Saviour, and his willingness to aid him. See the notes at Mark 14:50-51. This circumstance may have been recorded for the purpose of honoring him by placing his conduct in strong contrast with that of the apostles, who had all forsaken the Saviour and fled.

Matthew 26:57

The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists’ pleasure.

Accordingly, Matthew and Mark relate the “trial” first, and Peter’s denial afterward; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark 14:53-72; Luke 22:54-71; and John 18:13-27.

To Caiaphas - John says that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of “advising” his son-in-law in a difficult case. The Saviour was “detained” there. probably, until the chief priests and elders were assembled.

The high priest - Note, Matthew 26:3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. See the notes at John 11:49-50.

The scribes and elders - The men composing the great council of the nation, or Sanhedrin, Matthew 5:22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting.

Clarke's Notes on the Bible

Verse 56. But all this was done — This is probably the observation of the evangelist. Matthew 2:23.

Then all the disciples forsook him and fled. — O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all! - even zealous Peter and loving John are among the fugitives! Was ever master so served by his scholars? Was ever parent so treated by his children? Is there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still,

1st. Persons who betray him and his cause?

2dly. Persons who deny him and his people?

3dly. Persons who abandon him, his people, his cause, and his truth?

Reader! dost thou belong to any of these classes?