TRV
Translation
King James Version
But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,
Complete Jewish Bible
But they didn't find any, even though many liars came forward to give testimony. At last, however, two people came forward and said,
Berean Standard Bible
But they did not find any, though many false witnesses came forward. Finally two came forward
American Standard Version
and they found it not, though many false witnesses came. But afterward came two,
World English Bible Messianic
and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward,
Geneva Bible (1599)
But they founde none, and though many false witnesses came, yet founde they none: but at the last came two false witnesses,
Young's Literal Translation
and they did not find; and many false witnesses having come near, they did not find; and at last two false witnesses having come near,
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In the KJVVerse 24,115 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
False witnesses have place when there is any good colour for their testimony. But no pretext was found which could further their falsehoods against Jesus; notwithstanding there were many desirous to do a favour to the Chief Priests. This then is a great testimony in favour of Jesus, that He had lived and taught so irreproachably, that though they were many, and crafty, and wicked, they could find no semblance of fault in Him.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 107.7
From this it is clear that Jesus "committed no sin; no guile was found on his lips." His life was unimpeachable and completely blameless, leaving his enemies no opportunity for provocation. Clearly they found nothing to say against him or to insinuate by shading the truth ("the chief priests and the whole council sought false testimony," but they could find none). There is room for false testimony when it is given with a shading of the truth; however, no shading of the truth was found which could further their lies against Jesus—although there were many who wished to find favor with Caiaphas and the chief priests and the scribes and the elders and the whole council. These avidly sought that testimony.
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
"But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it." And indeed He had said, "In three days," but He said not, "I will destroy," but, "Destroy," and not about that temple but about His own body.
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For "neither did their testimonies agree together;" so feigned was the court of justice, and all things full of confusion and disorder.
"But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it." And indeed He had said, "In three days," but He said not, "I will destroy," but, "Destroy," and not about that temple but about His own body.
What then doth the high priest? Willing to press Him to a defense, that by that he might take Him, he saith, "Hearest Thou not what these witness against Thee? But He held His peace."
For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road.
Wherefore "He held His peace," but the other continued, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of the living God. But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He hath spoken blasphemy." And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, stopping their ears, this high priest doth here also.
And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, "The Lord said unto my Lord. Sit Thou on my right hand," and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sitteth at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.
Having rent therefore his clothes, he saith, "What think ye?" He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him amongst themselves, and anticipate the hearers by saying, "Ye have heard the blasphemy;" all but necessitating and forcing them to deliver the sentence. What then say they? "He is guilty of death;" that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, "He is guilty of death;" themselves accusing, themselves judging, themselves passing sentence, themselves being everything then.
But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
When the Chief Priests were thus assembled, this conventicle of ruffians sought to give their conspiracy the character of a legal trial. But it was entirely a scene of confusion and uproar, as what follows shows, Though many false witnesses came, yet found they none.
Why did they not bring forward now His breaking the Sabbath? Because He had so often confuted them on this point.
He said this with a design to draw from Him some indefensible answer which might be made a snare for Him. But Jesus held his peace, for defence had availed nothing when none would listen to it. For here was only a mockery of justice, it was in truth nothing more than the anarchy of a den of robbers.
This He did to give weight to the accusation, and to confirm by deeds what He taught in words.
Then, after rending his garment, he did not give sentence of himself, but asked of others, saying, What think ye? As was always done in undeniable cases of sin, and manifest blasphemy, and as by force driving them to a certain opinion, he anticipates the answer, What need we any further witnesses? Behold, now ye have heard his blasphemy. What was this blasphemy? For before He had interpreted to them as they were gathered together that text, The Lord said unto my Lord, Sit thou on my right hand, (Matt. 22:44.) and they had held their peace, and had not contradicted Him. How then do they call what He now says blasphemy? They answered and said, He is guilty of death, the same persons at once accusers, examiners, and sentencers.
(Hom. lxxxv.) As hunters who have started their game, so they exhibit a wild and drunken exultation.
Observe how circumstantially the Evangelist recounts all those particulars even which seem most disgraceful, hiding or extenuating nothing, but thinking it the highest glory that the Lord of the earth should endure such things for us. This let us read continually, let us imprint in our minds, and in these things let us boast.
JeromeAD 420
Commentary on Matthew
(V. 59, 60.) And entering inside, he sat with the ministers, to see the end. But the chief priests and the whole council sought false testimony against Jesus, so that they could deliver him to death. And they did not find any, although many false witnesses came forward. Whether out of love for his disciples or out of human curiosity, the high priest wanted to know what he would decide about the Lord: whether he would condemn him to death or release him after beating him. And there was a difference of opinion among the ten apostles and Peter. Those (people) flee, but this one, although far away, still follows the Savior.
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.61
How can they be false witnesses if they said what we read the Lord had said before? Because a false witness takes the truth and twists its meaning. The Lord had spoken of the temple of his body, but they falsely accused him with those very words. With a few things added or changed, they made it into an understandably false accusation. The Savior had said, “Destroy this temple.” They changed his words to say, “I can destroy God’s temple.” … But the Lord, indicating the living and breathing temple, had said, “And in three days I will raise it up.” It is one thing to build and another to raise up.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He went in, either out of the attachment of a disciple, or natural curiosity, seeking to know what sentence the High Priest would pass, whether death, or scourging.
At last came two false witnesses. How are they false witnesses, when they repeat only what we read that the Lord spoke? A false witness is one who takes what is said in a different sense from that in which it was said. Now this the Lord had spoken of the temple of His Body, and they cavil at His expressions, and by a slight change and addition produce a plausible charge. The Lord's words were, Destroy this temple; (John 2:19.) this they make into, I can destroy the Temple of God. He said, Destroy, not 'I will destroy,' because it is unlawful to lay hands on ourselves. Also they phrased it, And build it again, making it apply to the temple of the Jews; but the Lord had said, And I will raise it up again, thus clearly pointing out a living and breathing temple. For to build again, and to raise again, are two different things.
Headlong and uncontrolled rage, unable to find even a false accusation, moves the High Priest from his throne, the motion of his body showing the emotion of his mind. And the High Priest arose, and said unto him, Answerest thou nothing to the things which these witness against Thee?
For as God, He knew that whatever He said would be twisted into an accusation against Him. But at this His silence before false witnesses and ungodly Priests, the High Priest was exasperated, and summons Him to answer, that from anything He says he may raise a charge against Him.
The same fury which drew the High Priest from his seat, impels him now to rend his clothes; for so it was customary with the Jews to do whenever they heard any blasphemy, or any thing against God.
And by this rending his garments, he shows that the Jews have lost the priestly glory, and that their High Priest's throne was vacant. For by rending his garment he rent the veil of the Law which covered him.
They spit in his face, and buffeted him, to fulfil the prophecy of Esaias, I gave my cheek to the smiters, and turned not away my face from shame and spitting. (Isa. 50:6.)
But it would have been foolish to have answered them that smote Him, and to have declared the smiter, seeing that in their madness they seem to have struck Him openly.
Theophylact of OhridAD 1107
They brought Jesus to Caiaphas who was the high priest for that year. There Caiaphas spent the night along with the others, not keeping the Pascha at that time, but waiting so that they might kill the Lord, and thus transgressing the law (Jn. 18:28). For the Lord kept the Pascha in keeping with the law, but they despised the law that they might slay the Lord.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord) Prophesy unto us is said in ridicule of His claim to be held as a Prophet by the people.
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 26:60 vividly portrays the judicial travesty of Jesus' trial before the Sanhedrin, highlighting the council's desperate and ultimately futile attempts to secure legitimate grounds for His condemnation. Despite a multitude of false witnesses presenting fabricated accusations, their testimonies lacked the consistency and credibility required by Jewish law, underscoring Jesus' profound innocence in the face of a predetermined verdict. The verse culminates with the arrival of two specific false witnesses, whose subsequent claims, though still deceitful, would finally provide the pretext for the council's desired outcome.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:60 employs several literary devices to underscore the injustice of Jesus' trial. Repetition is prominent with the phrase "found none" appearing twice, emphasizing the persistent failure of the Sanhedrin to secure credible testimony, even false testimony, against Jesus. This repetition highlights His undeniable innocence and the desperation of His accusers. There is profound Irony in the scene: a high court, supposedly dedicated to upholding justice and Mosaic Law, is actively soliciting and accepting "false witnesses" to condemn an innocent man. This subversion of justice by its very guardians creates a stark contrast between legal form and moral substance. Furthermore, the verse employs a subtle form of Foreshadowing, as the eventual appearance of "two false witnesses" sets the stage for the specific accusations that will be leveled against Jesus in the subsequent verses, leading directly to His condemnation and crucifixion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:60 is a poignant illustration of the world's rejection of divine truth and the lengths to which human depravity will go to silence it. The Sanhedrin's active solicitation of "false witnesses" underscores the profound corruption of a religious establishment that prioritized its own power and traditions over righteousness and truth. The repeated failure to find consistent testimony, even from those willing to lie, powerfully affirms Jesus' blamelessness, setting the stage for His role as the perfect, unblemished sacrifice. This moment highlights the stark contrast between human injustice and God's unwavering plan, demonstrating that even through the most egregious acts of human sin, God's sovereign will for redemption was being meticulously unfolded.
REFLECTION AND APPLICATION
The scene in Matthew 26:60 serves as a powerful reminder that truth often faces fierce opposition, especially when it challenges entrenched power structures or comfortable falsehoods. Jesus' steadfastness in the face of such blatant injustice offers a profound model for believers: to remain committed to truth and righteousness even when it leads to suffering or false accusation. We are called to stand firm, knowing that our vindication ultimately rests with God. This passage also compels us to critically examine systems of justice, both secular and religious, and to advocate for integrity, fairness, and the protection of the innocent. It encourages us to be discerning, recognizing that outward appearances of authority do not always equate to moral uprightness, and to always seek the truth, even when it is inconvenient or unpopular.
Questions for Reflection
FAQ
Why was the Sanhedrin so desperate to find false witnesses against Jesus?
Answer: The Sanhedrin was desperate because they had already determined to put Jesus to death (Matthew 26:4), but they needed a legal pretext to do so, especially for a capital offense. Jewish law required at least two consistent witnesses for a death penalty (Deuteronomy 19:15). Since Jesus was innocent of any actual crime, they had to resort to soliciting fabricated testimony to fulfill the legal requirement, even if it meant violating the spirit of the law. Their desperation stemmed from their fear of Jesus' growing popularity, His challenging of their authority, and their perceived threat to their religious and political standing.
What does the repeated phrase "found none" signify about Jesus' character?
Answer: The repeated phrase "found none" (KJV) or "could not find any" (NIV) profoundly underscores Jesus' blameless character and absolute innocence. It signifies that despite the intense efforts of His accusers to dig up or fabricate any legitimate charge, they were utterly unsuccessful. There was no true fault, no consistent lie, that could be brought against Him. This highlights His perfection and sinlessness, which is crucial for His role as the Lamb of God who takes away the sin of the world (John 1:29).
CHRIST-CENTERED FULFILLMENT
Matthew 26:60, in its stark depiction of Jesus' unjust trial, profoundly reveals His Christ-centered fulfillment. The complete absence of legitimate accusations, despite the fervent search for them, powerfully affirms Jesus' sinless nature, a prerequisite for His atoning work. He is the perfect, unblemished Lamb of God, whose sacrifice alone can take away the sin of the world (1 Peter 1:18-19). His silence and endurance in the face of false witnesses fulfill Old Testament prophecies concerning the suffering servant (Isaiah 53:7), demonstrating His willingness to suffer unjustly for humanity's redemption. This moment of profound injustice is not a defeat but a necessary step in God's sovereign plan, as Jesus, the innocent one, willingly submits to the perverted judgment of man to become the propitiation for our sins (Romans 3:25). His experience of false accusation and condemnation ultimately culminates in His resurrection and ascension, where He is vindicated by God and established as the righteous Judge and Savior of all who believe (Acts 17:31).