TRV
“Preparation for the Passover”· Matthew 26:17–25
Translation
King James Version
And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
Complete Jewish Bible
and as they were eating, he said, "Yes, I tell you that one of you is going to betray me."
Berean Standard Bible
And while they were eating, He said to them, “Truly I tell you, one of you will betray Me.”
American Standard Version
and as they were eating, he said, Verily I say unto you, that one of you shall betray me.
World English Bible Messianic
As they were eating, he said, “Most certainly I tell you that one of you will betray me.”
Geneva Bible (1599)
And as they did eate, he sayde, Verely I say vnto you, that one of you shall betraie me.
Young's Literal Translation
and while they are eating, he said, `Verily I say to you, that one of you shall deliver me up.'
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Historical interpretation
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8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Now when the even was come, He sat down with the twelve disciples." Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.
For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.
For when the disciples had done, as Jesus had appointed them, "when the even was come, He sat down with the twelve. And as they did eat, He said," we are told, "Verily, I say unto you, that one of you shall betray me." And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, "one of you," so as again to give him power of repentance by concealment. And He chooseth to alarm all, for the sake of saving this man. Of you, the twelve, saith He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.
Intolerable sorrow thereupon seized that holy company. And John indeed saith, they "were in doubt, and looked one upon another," and each of them asked in fear concerning himself, although conscious to themselves of no such thing. But this evangelist saith, that "being exceeding sorrowful, they began every one of them to say unto Him, Is it I, Lord?"
Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.
For when being sorrowful they began to say, "Is it I, Lord?" He answered and said, "He that dippeth with me in the dish, the same shall betray me. The Son of Man goeth, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born."
Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it.
But these things we ought not to pass by at random, but they should be infixed in our minds, and wrath would find no place at any time.
For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him, "The Son of Man goeth, as it is written of Him."
And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor.
"But woe unto that man by whom the Son of Man is betrayed! it had been good for that man if he had not been born." See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, doth He apply what He saith, but in a disguised way again; and yet not his former senselessness only, but his subsequent shamelessness was deserving of the utmost indignation. For after this conviction he saith, "Is it I, Lord?" Oh insensibility! He inquires, when conscious to himself of such things. For the evangelist too, marvelling at his boldness, saith this. What then saith the most mild and gentle Jesus? "Thou sayest." And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone thy way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, dost thou yet dare to ask? But none of these things did He say; but how? "Thou sayest?" fixing for us bounds and rules of long suffering.
But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if thou inquire not concerning the motive, thou wilt deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage.
For when the disciples had done, as Jesus had appointed them, "when the even was come, He sat down with the twelve. And as they did eat, He said," we are told, "Verily, I say unto you, that one of you shall betray me." And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, "one of you," so as again to give him power of repentance by concealment. And He chooseth to alarm all, for the sake of saving this man. Of you, the twelve, saith He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.
The Evangelist relates how as they sat at meat, Jesus declares Judas' treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances.
I rather think that Christ did this out of regard for him, and to bring him to a better mind.
This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God's providence, which used the sins of others to our profit.
Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. He saith unto him, Thou hast said.
The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known.
Judas acts in every thing to remove all suspicion of his treachery.
O wonderful endurance of the Lord, He had said before, One of you shall betray me. The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their mouths, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience.
Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord's long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power.
We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil.
His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only Lord; the actual traitor addresses Him as Master, as though it were some excuse that he denied Him as Lord, and betrayed a Master only.
(Verse 21.) And while they were eating, he said: Amen I say to you: that one of you will betray me. He who had foretold of his passion also predicts the traitor, giving him an opportunity for repentance, so that when he understands his own thoughts and hidden plans, he may repent of his actions, and yet he does not specifically identify him, so that he may not be openly accused and become more shameless. He attributes the crime to a number, so that the guilty party may repent.
(Serm. 58.3.) He shows that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.
With the twelve, it is said, for Judas was personally among them, though he had ceased to be so in merit.
And it is beautifully said, When even was come, because it was in the evening that the Lamb was wont to be slain.
It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that he goeth. He says plainly, As it is written of him, for all that He suffered had been foretold by the Prophets.
Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, Good were it for that man if he had never been born.
Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.
For this reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.
What Matthew calls 'paropsis,' Mark calls 'catinus.' The 'paropsis' is a square dish for meat, 'catinus,' an earthen vessel for containing fluids; this then might be a square earthen vessel.
This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:21 captures a profoundly solemn and pivotal moment during the Last Supper, where Jesus, amidst intimate fellowship with His twelve disciples, delivers a shocking and sorrowful revelation: one of them will betray Him. This declaration shatters the peaceful atmosphere of the Passover meal, immediately introducing themes of divine foreknowledge, human treachery, and the unfolding of God's redemptive plan through the darkest of human acts. It sets the stage for the dramatic events of Jesus's passion, highlighting the deep pain of betrayal from within His closest circle.
Context
Literary Context
This verse is situated within the immediate narrative of Jesus's final days leading up to His crucifixion. It follows Jesus's explicit predictions of His impending death and resurrection, as well as the plot by the chief priests and elders to seize and kill Him Matthew 26:1-5. The preceding verses describe the disciples' preparation for the Passover meal Matthew 26:17-19, emphasizing the sacred, traditional setting of this final supper. Jesus's declaration of betrayal immediately precedes the institution of the Lord's Supper Matthew 26:26-29, where He reinterprets the Passover elements as symbols of His body and blood, establishing the New Covenant. The revelation of the betrayer thus serves as a stark contrast to the profound intimacy and redemptive purpose of the meal that follows.
Historical & Cultural Context
The Last Supper was a Passover Seder, a foundational Jewish observance commemorating God's deliverance of Israel from slavery in Egypt Exodus 12. This annual feast was deeply embedded in Jewish identity, symbolizing liberation and covenant. Sharing a meal, especially the Passover, was a profound act of fellowship, trust, and covenantal solidarity. For one to betray another with whom they shared a meal was considered an act of extreme perfidy, violating sacred hospitality and trust. The setting in Jerusalem during the Passover festival meant the city was bustling with pilgrims, and the political climate was tense, with Roman occupation and the Jewish religious authorities keenly aware of Jesus's growing influence and potential for disruption. The act of "betrayal" would involve handing Jesus over to these authorities, an act with severe political and religious implications.
Key Themes
Matthew 26:21 contributes significantly to several overarching themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it underscores the theme of Divine Sovereignty and Foreknowledge, demonstrating that Jesus was fully aware of the events unfolding, even the specific act of betrayal by one of His inner circle. This knowledge highlights His control over circumstances, even those driven by human sin, and the fulfillment of Old Testament prophecies concerning the Messiah's suffering Isaiah 53. Secondly, the verse introduces the profound theme of Human Treachery and Sin, particularly the insidious nature of betrayal from within a trusted relationship. The act of "handing over" the Messiah for personal gain serves as a stark reminder of humanity's fallen state and the capacity for profound evil, even among those who walked closely with God. Finally, it foreshadows the Suffering of the Messiah, as this betrayal is the direct catalyst for Jesus's arrest, trial, and crucifixion, which are central to God's redemptive plan for humanity's salvation Matthew 20:28.
Exposition and Analysis
Key Word Analysis
This verb, referring to the act of eating, emphasizes the intimate setting of the Passover meal. The fact that the betrayal is announced while they are "eating" highlights the profound irony and the violation of sacred fellowship. It underscores the depth of the treachery, coming from one who shared the most basic and intimate act of communion with Jesus.
Derived from the Hebrew "amen," this word functions as a solemn, emphatic affirmation. Jesus's use of "Verily I say unto you" (or "Amen, I say to you") is a characteristic linguistic marker throughout the Gospels, signaling a declaration of absolute truth and divine authority. It demands the disciples' immediate and serious attention, underscoring the gravity and certainty of the revelation that follows.
This verb means "to surrender," "yield up," "intrust," or "transmit." In this context, it carries the strong connotation of delivering someone to their enemies, specifically for judgment or death. It implies a treacherous act of handing over, often for a price or personal gain. For Judas, it was the act of delivering Jesus to the authorities, knowing their intent to harm Him, thereby fulfilling the dark side of its meaning.
Verse Breakdown
"And as they did eat"
This clause establishes the setting – the Passover meal, a time of fellowship, remembrance, and sacred tradition. The act of eating together signifies intimacy and shared life, making the subsequent revelation all the more shocking and painful. It highlights the profound irony of betrayal occurring at a table of communion.
"he said, Verily I say unto you"
This is Jesus's characteristic and emphatic declaration, "Amen, I say to you." It underscores the absolute truth and solemnity of His words, demanding the disciples' full attention. It signals a weighty and certain revelation, coming from divine authority.
"that one of you shall betray me."
This is the core of the revelation. The phrase "one of you" is particularly devastating, as it points to an insider, someone from His closest circle, rather than an external enemy. The verb "betray" (paradídōmi) signifies handing over or delivering up, implying a treacherous act that will lead to Jesus's suffering and death. This statement immediately introduces tension, sorrow, and confusion among the disciples, setting the stage for the dramatic events to follow.
Literary Devices
Matthew 26:21 masterfully employs several literary devices to heighten its impact. Foreshadowing is prominent, as Jesus's declaration explicitly predicts the betrayal that will lead to His crucifixion, building suspense and preparing the audience for the unfolding drama. This prophecy also serves as a form of Dramatic Irony, where the audience is aware of Judas's identity and his impending treachery, while the disciples in the narrative remain ignorant and distressed, asking "Is it I?" The setting itself, a Passover meal, is rich with Symbolism. The Passover lamb, sacrificed for the deliverance of Israel, foreshadows Jesus, the ultimate Lamb of God, whose betrayal and sacrifice will bring about a new deliverance. The communal act of eating, typically a sign of unity and trust, becomes a stage for the revelation of ultimate disunity and treachery, creating a powerful Juxtaposition between fellowship and betrayal.
Theological and Thematic Connections
Matthew 26:21 is a profound theological statement, demonstrating Jesus's divine foreknowledge and His active submission to God's redemptive plan, even when it involved the deepest human treachery. It highlights the paradox of God's sovereignty working through human sin. While Judas's act was a heinous sin, it was simultaneously part of God's predetermined plan for the atonement of humanity. This verse underscores that the cross was not an accident but a divinely orchestrated event, with even the betrayer playing an unwitting role in God's grand design for salvation. It also speaks to the reality of sin's pervasive nature, capable of infiltrating even the most intimate circles, yet God's purposes remain unshaken.
Reflection and Application
Matthew 26:21 serves as a poignant reminder of the reality of sin, even within the most sacred communities, and the profound pain of betrayal. For believers, it prompts deep introspection: are there areas in our lives where we might, even subtly, "betray" Christ through our actions, priorities, or lack of faithfulness? It calls us to cultivate genuine loyalty, integrity, and unwavering commitment to Jesus, examining our hearts for any hidden motives that might compromise our relationship with Him. Furthermore, for those who have experienced the sting of betrayal, Jesus's response—facing it with calm resolve, divine purpose, and unwavering love—offers a powerful model of grace, steadfastness, and trust in God's sovereign plan. It reminds us that even the darkest human acts cannot thwart God's ultimate redemptive purposes, offering hope and comfort in the face of human brokenness.
Questions for Reflection
FAQ
Why did Jesus allow Himself to be betrayed, knowing it would happen?
Jesus allowed Himself to be betrayed not because He was powerless, but because His betrayal was a crucial part of God's divine plan for humanity's salvation. As the Lamb of God, He willingly submitted to the Father's will, knowing that His suffering and death were necessary to atone for the sins of the world. His foreknowledge, as shown in Matthew 26:21, demonstrates His sovereignty, not His helplessness. This aligns with Old Testament prophecies, such as Psalm 41:9, which Jesus Himself referenced John 13:18. His allowing the betrayal underscores that the cross was not an unforeseen tragedy but a divinely orchestrated event for redemptive purposes.
How did the disciples react to Jesus's statement about betrayal?
The disciples' immediate reaction, as recorded in the subsequent verses Matthew 26:22, was one of profound distress, confusion, and disbelief. They were "exceeding sorrowful" and began to ask Jesus, one by one, "Lord, is it I?" This reveals their genuine love for Jesus, their shock that such an act could come from within their trusted circle, and their self-examination. They did not immediately suspect Judas, highlighting his deceptive nature and the insidious way sin can operate. Their questioning underscores the shocking nature of Jesus's revelation and their own vulnerability.
Christ-Centered Fulfillment
Matthew 26:21, though a declaration of impending betrayal, finds its ultimate Christ-centered fulfillment not in the act of treachery itself, but in how Jesus, the Son of God, sovereignly integrates this act into His redemptive mission. His foreknowledge of Judas's betrayal John 6:64 demonstrates His divine nature and His control over all circumstances, even the darkest human sin. The betrayal, rather than derailing God's plan, serves as the catalyst for the events leading to the cross, where Jesus, as the perfect sacrificial Lamb 1 Peter 1:18-19, willingly lays down His life for the sins of humanity. Thus, Judas's act, though wicked, ultimately served God's greater purpose of salvation. Jesus's submission to this betrayal, even from one of His own, underscores His profound humility and obedience to the Father's will Philippians 2:8, culminating in His victory over sin and death through the resurrection Romans 4:25, offering hope and new life to all who believe.