10 However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me.
11 For you always have the poor with you, but you don’t always have me.
12 For in pouring this ointment on my body, she did it to prepare me for burial.
13 Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.”
14 Then one of the twelve, who was called Judas Iscariot, went to the chief priests
15 and said, “What are you willing to give me if I deliver him to you?” So they weighed out for him thirty pieces of silver.
16 From that time he sought opportunity to betray him.
17 Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?”
18 He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.”’”
19 The disciples did as Jesus commanded them, and they prepared the Passover.
20 Now when evening had come, he was reclining at the table with the twelve disciples.
21 As they were eating, he said, “Most certainly I tell you that one of you will betray me.”
22 They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”
23 He answered, “He who dipped his hand with me in the dish will betray me.
24 The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.”
25 Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
26 As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.”
27 He took the cup, gave thanks, and gave to them, saying, “All of you drink it,
28 for this is my blood of the new covenant, which is poured out for many for the remission of sins.
29 But I tell you that 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.”
30 When they had sung a hymn, they went out to the Mount of Olives.
31 Then Jesus said to them, “All of you will be made to stumble because of me tonight, 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 before you into Galilee.”
33 But Peter answered him, “Even if all will be made to stumble because of you, I will never be made to stumble.”
34 Jesus said to him, “Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.”
35 Peter said to him, “Even if I must die with you, I will not deny you.” All of the disciples also said likewise.
36 Then Jesus came with them to a place called Gethsemane, and said to his disciples, “Sit here, while I go there and pray.”
37 He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
38 Then Jesus said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch with me.”
39 He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.”
40 He came to the disciples and found them sleeping, and said to Peter, “What, couldn’t you watch with me for one hour?
41 Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”
42 Again, a second time he went away and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be done.”
43 He came again and found them sleeping, for their eyes were heavy.
44 He left them again, went away, and prayed a third time, saying the same words.
45 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 betrayed into the hands of sinners.
46 Arise, let’s be going. Behold, he who betrays me is at hand.”
47 While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people.
48 Now he who betrayed him had given them a sign, saying, “Whoever I kiss, he is the one. Seize him.”
49 Immediately he came to Jesus, and said, “Greetings, Rabbi!” and kissed him.
50 Jesus said to him, “Friend, why are you here?” Then they came and laid hands on Jesus, and took him.
51 Behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the servant of the high priest, and cut off his ear.
52 Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword.
53 Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels?
54 How then would the Scriptures be fulfilled that it must be so?”
55 In that hour Jesus said to the multitudes, “Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn’t arrest me.
56 But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.
57 Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
58 But Peter followed him from a distance to the court of the high priest, and entered in and sat with the officers, to see the end.
59 Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death,
60 and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward
61 and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’”
62 The high priest stood up and said to him, “Have you no answer? What is this that these testify against you?”
63 But Jesus stayed silent. The high priest answered him, “I adjure you by the living God that you tell us whether you are the Christ, the Son of God.”
64 Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.”
65 Then the high priest tore his clothing, saying, “He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy.
66 What do you think?” They answered, “He is worthy of death!”
67 Then they spat in his face and beat him with their fists, and some slapped him,
68 saying, “Prophesy to us, you Christ! Who hit you?”
69 Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!”
70 But he denied it before them all, saying, “I don’t know what you are talking about.”
71 When he had gone out onto the porch, someone else saw him and said to those who were there, “This man also was with Jesus of Nazareth.”
72 Again he denied it with an oath, “I don’t know the man.”
73 After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.”
74 Then he began to curse and to swear, “I don’t know the man!” Immediately the rooster crowed.
75 Peter remembered the word which Jesus had said to him, “Before the rooster crows, you will deny me three times.” Then he went out and wept bitterly.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:26–28This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? … Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word. … Before consecration, it is bread; after Christ’s words, "This is my body," have been pronounced, it is Christ’s Body.
This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? … Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word. … Before consecration, it is bread; after Christ’s words, "This is my body," have been pronounced, it is Christ’s Body.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:26 (from On the Sacraments); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:10–13Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resounds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resounds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:6–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:14–16The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should seem a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give.
The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should seem a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:14–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:39Christ thus as man shews a certain private human will, in which He who is our head figures both His own will and ours when He says, "Let it pass from me." For this was His human will choosing something as apart for Himself. But because as man He would be righteous and guide Himself by God’s will, He adds, "Nevertheless not as I will, but as thou wilt;" as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God’s will is other, this is permitted to human frailty.
Christ thus as man shews a certain private human will, in which He who is our head figures both His own will and ours when He says, "Let it pass from me." For this was His human will choosing something as apart for Himself. But because as man He would be righteous and guide Himself by God’s will, He adds, "Nevertheless not as I will, but as thou wilt;" as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God’s will is other, this is permitted to human frailty.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:39–44 (from the Expositions on the Psalms); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 26:26Christ declares that the bread is his body. These words relate to a sacrament; and it must be acknowledged, that a sacrament consists of a visible sign, with which is connected the thing signified, which is the reality of it. … it is not an empty or unmeaning sign which is held out to us, but those who receive this promise by faith are actually made partakers of his flesh and blood. For in vain would the Lord command his people to eat bread, declaring that it is his body, if the effect were not truly added to the figure. … The true eating of the flesh of Christ, therefore, is not only pointed out by the sign, but is likewise exhibited in reality. … The flesh of Christ, therefore, is spiritual nourishment, because it gives life to us. Now it gives life, because the Holy Spirit pours into us the life which dwells in it.
Christ declares that the bread is his body. These words relate to a sacrament; and it must be acknowledged, that a sacrament consists of a visible sign, with which is connected the thing signified, which is the reality of it. … it is not an empty or unmeaning sign which is held out to us, but those who receive this promise by faith are actually made partakers of his flesh and blood. For in vain would the Lord command his people to eat bread, declaring that it is his body, if the effect were not truly added to the figure. … The true eating of the flesh of Christ, therefore, is not only pointed out by the sign, but is likewise exhibited in reality. … The flesh of Christ, therefore, is spiritual nourishment, because it gives life to us. Now it gives life, because the Holy Spirit pours into us the life which dwells in it.
John Calvin, Commentaries, on 26:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Matthew 26:69–75Peter's fall, which is here related, is a bright mirror of our weakness. In his repentance, also, a striking instance of the goodness and mercy of God is held out to us. This narrative, therefore, which relates to a single individual, contains a doctrine which may be applied to the whole Church, and which indeed is highly useful, both to instruct those who are standing to cherish anxiety and fear, and to comfort those who have fallen, by holding out to them the hope of pardon. … And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere.
Peter's fall, which is here related, is a bright mirror of our weakness. In his repentance, also, a striking instance of the goodness and mercy of God is held out to us. This narrative, therefore, which relates to a single individual, contains a doctrine which may be applied to the whole Church, and which indeed is highly useful, both to instruct those who are standing to cherish anxiety and fear, and to comfort those who have fallen, by holding out to them the hope of pardon. … And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere.
John Calvin, Commentaries, on 26:69–75; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 26:26–28This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen 40:12, The three branches are three days. … Thus in the grand type of our Lord, Exod 12:11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover. … This is the sign of my blood, whereby the new testament or covenant is confirmed.
This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen 40:12, The three branches are three days. … Thus in the grand type of our Lord, Exod 12:11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover. … This is the sign of my blood, whereby the new testament or covenant is confirmed.
John Wesley, Explanatory Notes upon the New Testament, on 26:26 and 26:28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 26:39–41If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict. … The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.
If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict. … The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.
John Wesley, Explanatory Notes upon the New Testament, on 26:39–44; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Matthew 26
Matthew 26:10–75, World English Bible
Matthew 26 in the Bible · Told in the Story: Chapter 52, The Last Supper, Chapter 54, Gethsemane, Chapter 55, Before Pilate
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:26–28This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? … Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word. … Before consecration, it is bread; after Christ’s words, "This is my body," have been pronounced, it is Christ’s Body.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:26 (from On the Sacraments); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:10–13Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resounds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:6–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:14–16The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should seem a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:14–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 26:39Christ thus as man shews a certain private human will, in which He who is our head figures both His own will and ours when He says, "Let it pass from me." For this was His human will choosing something as apart for Himself. But because as man He would be righteous and guide Himself by God’s will, He adds, "Nevertheless not as I will, but as thou wilt;" as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God’s will is other, this is permitted to human frailty.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 26:39–44 (from the Expositions on the Psalms); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 26:26Christ declares that the bread is his body. These words relate to a sacrament; and it must be acknowledged, that a sacrament consists of a visible sign, with which is connected the thing signified, which is the reality of it. … it is not an empty or unmeaning sign which is held out to us, but those who receive this promise by faith are actually made partakers of his flesh and blood. For in vain would the Lord command his people to eat bread, declaring that it is his body, if the effect were not truly added to the figure. … The true eating of the flesh of Christ, therefore, is not only pointed out by the sign, but is likewise exhibited in reality. … The flesh of Christ, therefore, is spiritual nourishment, because it gives life to us. Now it gives life, because the Holy Spirit pours into us the life which dwells in it.
John Calvin, Commentaries, on 26:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Matthew 26:69–75Peter's fall, which is here related, is a bright mirror of our weakness. In his repentance, also, a striking instance of the goodness and mercy of God is held out to us. This narrative, therefore, which relates to a single individual, contains a doctrine which may be applied to the whole Church, and which indeed is highly useful, both to instruct those who are standing to cherish anxiety and fear, and to comfort those who have fallen, by holding out to them the hope of pardon. … And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere.
John Calvin, Commentaries, on 26:69–75; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 26:26–28This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen 40:12, The three branches are three days. … Thus in the grand type of our Lord, Exod 12:11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover. … This is the sign of my blood, whereby the new testament or covenant is confirmed.
John Wesley, Explanatory Notes upon the New Testament, on 26:26 and 26:28; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 26:39–41If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict. … The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.
John Wesley, Explanatory Notes upon the New Testament, on 26:39–44; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.