TRV
“Preparation for the Passover”· Matthew 26:17–25
Translation
King James Version
And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
Complete Jewish Bible
They became terribly upset and began asking him, one after the other, "Lord, you don't mean me, do you?"
Berean Standard Bible
They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?”
American Standard Version
And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
World English Bible Messianic
They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”
Geneva Bible (1599)
And they were exceeding sorowfull, and began euery one of them to say vnto him, Is it I, Master?
Young's Literal Translation
And being grieved exceedingly, they began to say to him, each of them, `Is it I, Sir?'
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Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Some one may argue, (e. g. The Ebionites) that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was made under the Law, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you.
Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelesness. This also shows the goodness of the disciples, that they believed Christ's words more than their own consciences, for they began each to say, Lord, is it I? For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with the niters of the darkness of this world; (Eph. 6:12.) whence they ask as in fear, for by reason of our weakness the future is an object of dread to us. When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, He that hath eaten bread with me hath wantonly overthrown me. (Ps. 41:9.)
Perhaps someone will ask: If the twelve apostles all had clean consciences (that is, if they were all innocent of any act of betrayal against the teacher), why were they "sorrowful" at the news that he would be betrayed, as though it could have been one of them to whom he was referring? I believe that each of the disciples knew from the things Jesus had taught them that human nature is unstable and vulnerable to be turned toward sin and that in struggling "against the principalities and powers and rulers of this world of darkness" a man can be besieged and fall or be so weakened by the power of the enemy that he becomes evil. Aware of these things, then, each disciple was "very sorrowful" because Christ had said "one of you will betray me." And each disciple, not knowing what he might do in the future, began to inquire one by one: "Is it I, Lord?" Yet, if the apostles had good reason to fear that they might betray him, we who have not yet tasted of perfection must also be afraid of falling victim to future weakness. This is why the apostle said, "I am certain that neither death nor life … is able to separate us from the love of God in Christ Jesus." But whoever is not yet perfect should remain aware that he is still capable of falling.
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.
"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.
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 22.) And greatly saddened, they began to each say: Am I the one, Lord? And certainly the eleven apostles knew that they had not thought anything like that against the Lord: but they believed more in their teacher than in themselves, fearing their own weakness, they sadly asked about the sin whose consciousness they did not have.
(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.
From this some believe that the Lord did not eat the Pascha that year. For they say that only while standing was the Paschal lamb to be eaten. Yet Christ sat down; hence it could not have been the Pascha which He ate. But we might say that first He ate the Pascha standing, and then He sat down and gave them His own Mystery and Sacrament. For having first kept the Pascha in type, He then kept it in truth. He foretells the things that Judas would do, in order to correct him by making him ashamed of what he planned to do while they ate together, and by filling him with dread and awe as he realized that he was about to betray God Who knows the hearts of men. The other disciples were agonized, for though the conscience of each was clear, they put more trust in Christ than in themselves since He knew their hearts better than they did.
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 26:22 captures the profound emotional response of Jesus' disciples during the Last Supper, immediately following His startling announcement that one of them would betray Him. Overcome with deep grief and consternation, each disciple, in turn, began to question their own heart and loyalty, asking Jesus, "Lord, is it I?", revealing a remarkable blend of personal humility, fear, and genuine love for their Master, as they grappled with the unthinkable possibility of such treachery originating from within their intimate circle.
Context
Literary Context
This verse is situated within the Passion narrative of Matthew's Gospel, specifically during the account of the Last Supper (Matthew 26:17-30). Jesus has just celebrated the Passover with His disciples, a meal rich in symbolism pointing to Israel's deliverance from Egypt. The solemnity of this sacred occasion is abruptly shattered by Jesus' declaration in Matthew 26:21 that one of them would betray Him. This shocking revelation sets the stage for the disciples' collective and individual reactions described in Matthew 26:22, leading into Judas's eventual identification (Matthew 26:25) and the institution of the Lord's Supper (Matthew 26:26-29). The immediate narrative flow emphasizes the stark contrast between the disciples' genuine sorrow and self-examination, and Judas's hardened heart and imminent treachery.
Historical & Cultural Context
The Last Supper was a Passover Seder, a foundational ritual commemorating God's deliverance of Israel from slavery in Egypt. This annual feast, steeped in tradition and national identity, was a time of communal celebration and remembrance. The setting was likely an upper room in Jerusalem, a common practice for pilgrims during the Passover festival. The act of sharing a meal, particularly the Passover, signified deep fellowship and covenantal relationship. For one at the table to betray another, especially the host, was an act of profound dishonor and treachery, violating sacred social and religious norms. The disciples' response must be understood against this backdrop of shared intimacy and the gravity of the Passover covenant, making the idea of betrayal from one of their own utterly devastating and culturally abhorrent.
Key Themes
Matthew 26:22 contributes significantly to several key themes within the Gospel of Matthew and the broader biblical narrative. It highlights the theme of divine sovereignty and human agency, as Jesus' foreknowledge of the betrayal does not negate the betrayer's responsibility. It underscores the theme of discipleship and its challenges, revealing the disciples' initial loyalty and their vulnerability to sin, prompting a crucial moment of self-examination. The verse also subtly introduces the theme of Jesus as the innocent suffering servant, who, despite knowing His fate, continues to minister to His disciples. Furthermore, it foreshadows the ultimate atoning sacrifice of Jesus, the Lamb of God, whose betrayal and death would ultimately bring about salvation, as seen in the broader narrative of Matthew 26.
Exposition and Analysis
Key Word Analysis
This word conveys a deep sense of grief, distress, or pain. It signifies more than mere disappointment; it is a profound, heartfelt sadness that grips the disciples upon hearing Jesus' announcement. Their sorrow reflects their genuine love for Jesus and their shock at the idea of such a heinous act originating from within their trusted circle.
This term emphasizes the individual and universal nature of the disciples' response. It means "each" or "every," indicating that this question was not a collective murmur but a personal, introspective inquiry from each disciple present, highlighting their individual spiritual inventory and humility.
This title signifies "supreme in authority" or "Master." The disciples' address of Jesus as "Lord" even in this moment of crisis underscores their recognition of His authority and their reverence for Him, despite the unsettling nature of His revelation. It frames their question within a context of submission and respect for His divine knowledge.
Verse Breakdown
"And they were exceeding sorrowful"
This opening phrase immediately establishes the emotional atmosphere. The Greek adverb sphódra (G4970), translated "exceeding," intensifies the lypéō (sorrowful), indicating that their grief was not superficial but profound and overwhelming. This reaction demonstrates their genuine affection for Jesus and their horror at the thought of betrayal, especially from one of their own. It reflects the shock and pain of hearing such a devastating prophecy.
"and began every one of them to say unto him"
This clause highlights the immediate and individual nature of their response. The phrase "began... to say" suggests a spontaneous, perhaps even overlapping, outpouring of concern. The emphasis on "every one of them" underscores the pervasive nature of their self-examination, indicating that each disciple felt compelled to personally inquire of Jesus, rather than pointing fingers at others. This collective, yet individual, questioning reveals a remarkable humility and a lack of immediate accusation.
"Lord, is it I?"
This direct question is the crux of the verse. The Greek particle mḗti (G3385) preceding "I" (G1473, egṓ) and "is" (G1510, eimí) implies a negative answer is expected or hoped for. It's not a neutral inquiry but one born of apprehension, expressing a desire that the answer be "no." The disciples, despite their devotion, recognized their own human fallibility and the potential for sin, leading them to humbly consider if such a dark possibility could reside within their own hearts. This question serves as a powerful model of personal introspection.
Literary Devices
Matthew 26:22 effectively employs several literary devices to heighten the dramatic tension and convey the disciples' emotional state. Repetition is evident in "every one of them to say unto him, Lord, is it I?", emphasizing the universality of the disciples' self-questioning and their collective shock. This repetition underscores their genuine concern and the profound impact of Jesus' words. Dramatic Irony is present, as the reader (and Jesus) knows who the betrayer is, while the disciples are left in agonizing suspense, each fearing it might be himself. This creates a poignant contrast between their innocent self-doubt and Judas's hidden guilt. Furthermore, the scene is rich in Foreshadowing, not only of Judas's specific betrayal but also of the broader theme of human weakness and the need for divine grace, which will be further demonstrated by Peter's denial and the disciples' desertion later in the Passion narrative.
Theological and Thematic Connections
Matthew 26:22 serves as a profound theological moment, illustrating the human capacity for self-deception and the necessity of humble self-examination before God. The disciples' immediate introspection, rather than outward accusation, models a critical spiritual discipline for all believers: to regularly assess one's own heart and motives in light of God's truth. This moment highlights the stark contrast between genuine, albeit flawed, discipleship and the hardened, deceptive heart of Judas. It underscores that even those closest to Christ are not immune to temptation or spiritual failure, emphasizing the constant need for vigilance, reliance on God's grace, and a willingness to confront one's own potential for sin. The scene ultimately points to Jesus' perfect knowledge and divine authority, even in the face of human treachery, affirming His sovereignty over all events, including His own suffering and death.
Reflection and Application
The disciples' humble question, "Lord, is it I?", resonates deeply with believers across all generations. In a world quick to point fingers and assign blame, this passage calls us to a posture of profound introspection and spiritual humility. It challenges us to look inward first when faced with the reality of sin, compromise, or spiritual lukewarmness within the community of faith. Rather than assuming our own righteousness or immediately judging others, we are invited to allow the Holy Spirit to search our hearts, revealing any hidden motives, unconfessed sins, or areas where our loyalty to Christ may be wavering. This regular, honest self-examination, empowered by God's Word and prayer, is vital for spiritual growth, maintaining a pure conscience, and ensuring that our walk with Christ remains authentic and unblemished. It reminds us that true discipleship involves a continuous process of repentance and reliance on God's transforming grace, echoing the call to "work out your own salvation with fear and trembling" (Philippians 2:12).
Questions for Reflection
FAQ
Why did all the disciples ask, "Lord, is it I?" if only one was the betrayer?
The disciples' collective question, "Lord, is it I?", stems from a combination of factors: profound shock, genuine humility, and an understanding of human fallibility. When Jesus declared that one among them would betray Him, it was an unthinkable act within their intimate circle. Rather than immediately suspecting one another, their initial reaction was one of deep sorrow and personal introspection. They recognized the potential for sin and weakness within themselves, even as devoted followers of Christ. The question, often posed with the Greek particle mḗti (G3385), implies a hope for a negative answer, indicating their desire not to be the one, yet their humility compelled them to consider the possibility. This response highlights their genuine love for Jesus and their awareness that, despite their best intentions, they were still capable of failing Him. It stands in stark contrast to Judas, whose heart was already hardened by greed and deceit, and who did not ask this question until prompted later (Matthew 26:25).
Christ-Centered Fulfillment
Matthew 26:22, though focusing on the disciples' human frailty, powerfully points to the Christ-centered fulfillment of prophecy and the nature of God's redemptive plan. Jesus, the innocent Lamb of God, willingly entered into this moment of betrayal, knowing full well the identity of His betrayer and the suffering that awaited Him. His declaration, which provoked such sorrow and self-examination among His disciples, was not a moment of surprise but a deliberate step in fulfilling the Scriptures concerning the Messiah's suffering and rejection (Psalm 41:9). The very act of betrayal, orchestrated by Judas, was paradoxically part of God's sovereign plan to bring about salvation. Jesus, as the ultimate sacrifice, allowed Himself to be betrayed and handed over, not because of His own sin, but to bear the sins of humanity. This scene, therefore, foreshadows the ultimate sacrifice of the Lamb of God, who takes away the sin of the world!, demonstrating His unparalleled love and obedience to the Father, even unto death on a cross (Philippians 2:8). The disciples' sorrow over a potential human betrayer pales in comparison to the divine sorrow over humanity's universal sin, which Jesus willingly took upon Himself to reconcile us to God (2 Corinthians 5:21).