THE GOSPEL OF MATTHEW
THE PASSION: Opening Scenes, Mt 26,1-16
In the overview, I spoke of three scenes because 26,1-5 needs to be read together. There are though two parts to these verses with different characters.
The first character is Jesus himself in 26,1-2, predicting the plot against him. We then have the plotting, the chief priests and elders deciding to kill Jesus, 26,3-5. These two scenes are a pair.
The woman anointing Jesus, 26,6-13, shows an act of great love. Judas in 26,14-16 is the great betrayer. Thus we have another pair here - and we will be seeing a further connection between the two.
It's worth noting that the Church on Palm Sunday in year A begins the Passion narrative of Matthew with Judas in 26,14. Perhaps it was to shorten an already lengthy reading that it was decided to omit the early verses. The result though is to leave the story without its proper beginning. By beginning with Judas the Palm Sunday passion further highlights the theme of betrayal which is so important in Matthew's story, as we will be seeing.
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Jesus: 26,1-2
Verse 1 is the same expression used to conclued all five discourses, the fifth being chapters 24-25. Matthew has however added "all": this therefore looks back at all Jesus' teaching and makes the Gospel so far the background to the passion.
In verse 2, Jesus shows his awareness of his fate. Unlike the earlier predictins (20,18-19), the Passover feast is now mentioned, the great feast of Jewish liberation in the book of Exodus. We will see more about this when we come to the Last Supper (26,17-19).
Matthew has changed Mark to put this final awareness of his fate on the lips of Jesus himself. He is master of his own destiny, not the opponents to whom we now turn.
Priests: 26,3-5
Psalm 2,2 refers to the rulers of this world plotting against the Lord and his anointed. This is the Psalm which speaks of God's Son (Ps 2,7) and so it was important to early Christians.
Interestingly, the Pharisees are not included in this group. Their aim is to avoid causing a riot (27,24) during the feast. However, in contrast to Jesus who in verse 2 says his arrest will be during the feast, they are not in control.
Thus these opening verses set up the protagonists in this story: Jesus and the chief priests. The irony is the reversal of roles: Jesus is in control but appears not to be whereas the chief priests appear to be in control but actually are not.
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The Woman: 26,6-13
Simon being a leper would have been an outcast and on the margins. Staying with him is therefore characteristic of Jesus.
The woman in 26,7 is not named. Tradition has a tendency to provide names but there is nothing to link this woman with Mary Magdelene.
How big the jar was we are not told but pouring the oil was by any standard an extravagant gesture. Christ means anointed one so there may be a regal (David, 1 Sam 10,1) or priestly (Aaron, Ex 29,7) indication here, but that is not the one that will be given to it by Jesus.
Matthew in verse 8 changes Mark (Mk 14,4) to make a specific reference to the disciples. Their indignation echoes Jesus command to give to the poor (19,21) but misses the point. Their misunderstanding will grow as events unfold.
Their comments about the poor recall Jesus' instructions to the rich man to sell all and give to the poor (19,21).
Jesus therefore stresses the poor in verse 11; his own ministry showed that good news was being preached to the poor (11,5).
In his commentary on the anointing, Jesus however stresses his forthcoming burial. Matthew has no anointing of the dead Jesus (Mt 27,59). John (Jn 19,39-40) by contrast has a full anointing to stress that Jesus is truly dead.
Judas: 26,14-16
Judas was introduced in 10,4 as the last of the twelve. It is then mentioned that he would betray Jesus. Now he is introduced as "one of the twelve".
Here it is Judas taking the initiative to go to the chief priests. From here on his role is central as the plot unfolds. We will see his words with Jesus at the last supper (26,25). His story will reach its climax in 27,3-10.
Verse 15 is then the bargaining session. Judas is willing to exchange Jesus for money, though no reason is given for his action. This verse with its details and its bargaining is unique to Matthew.
The small sum paid for betraying Jesus contrasts therefore with the expensive anointing in the previous scene.
Verse 16 therefore changes verses 4-5. There will be no more delay in the plot, the opportunity will be taken.
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