THE GOSPEL OF MATTHEW
Mount of Olives, Gethsemane: Mt 26,30-56
The Mount of Olives: 26,30-35
Verse 30 provides a new setting, the Mount of Olives. The next change of scene will be Gethsemane in verse 36. The Mount of Olives was where David went (2 Sam 15,30-31) when Ahitopel betrayed him to Absalom. In the next chapter, Matthew will make a connection between Ahithopel and Judas (27,3-10).
We can best read these verses as a transition from the supper to Gethsemane. The three predictions set up one aspect of what will be happen, the fate of the disciples.
In verse 31, the quotation comes from Zechariah (Zech 13,7). It can be said of Jesus that all his disciples, the sheep of his flock (Matthew's emphasis) will be scattered that night (also a Matthew emphasis).
At the same time, Jesus is able in verse 32 to look beyond the immediate scattering to the new gathering of the disciples in Galilee following the resurrection. This anticipates chapter 28 and provides some hope at this stage in the story.
The third prediction, verses 33-35, then focuses on Peter. Yet he and all the disciples protest their constancy. The word here is "scandalised" or "stumbling block" which recalls 16,23 where Jesus tells Peter that he is a stumbling block (NRSV) to him.
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Gethsemane: 26,36-46
Gethsemane is just introduced as a place. John speaks of a garden (Jn 18,1), tradition has put the two together. Nor we can note is Gethsemane specifically located on the Mount of Olives.
A first read of Matthew's account of this Gethsemane episode may show how he has placed a greater emphasis on prayer compared to Mark (Mk 14,32-42).
The opening, verses 36-38, as they arrive in Gethsemane is very similar to Mark (Mk 14,32-34).
Jesus takes with him the select group of disciples though he changes Mark to "Sons of Zebedee". These are three of the first four disciples to be called (4,18-22. Why Andrew is omitted is not clear.) Notably, they are the three who witnessed Jesus in his glory at the transfiguration (17,1).
The important addition cames in verse 38 where Matthew adds "with me" to the command to watch. There are echoes here of the cast down soul in the refrain of Psalm 42-43.
Jesus then goes forward a little as in Mark but his posture here is more one of prayer, falling on his face (verse 39).
The content of Jesus' prayer then recalls the Lord's prayer (6,9-10): Jesus calling God "my Father" and seeking to do his will. There is also the allusion to the time of trial (6,13) in verse 41.7
The cup is an image for one's destiny and fate (Jeremiah 25,15-29 and Ezekiel 23,31-34.
Matthew has then adds to verse 40 as he added to verse 38: "with me".
The first part of verse 41 recalls the final petition of the Lord's prayer and the time of testing. The word is the same in Greek.
For the second half of the verse, Jesus' own time of testing may be an example of the spirit and flesh contrast. Here in Gethsemane, he is now undergoing the same testing. This is to be read in a purely human way; it is not the same contrast as that made by Paul in Romans 8.
Verses 42 then stresses how Jesus went to pray a second time. Matthew has changed Mark (Mk 14,39) to make the point as is typical of him.
The prayer in verse 42 is unique to Matthew; it echoes the cup of verse 39 as an image for his destiny.
Verse 43 is similar to verse 40 but omits Jesus' comment in that verse and also the comment made by Mark (Mk 14,40).
Verse 44 is unique to Matthew as once again he stresses the third time and the content of Jesus' prayer, "saying the same words". He is kinder to the disciples by omitting Mark's comment that the disciples did not know what to say (Mk 14,40).
Verses 45 and 46 then provide a formal closure to this scene.
Verse 45 says: "Behold, the hour is near", hour having almost a Johannine sense (Jn 13,1) which makes it the key word.
Verse 46 says: "Behold, he is near who is to betray me".
It would be a clumsy but possible translation to say for verse 45: "Behold, the hour is at hand and the Son of Man is to be handed over into the hands of sinners"
and for verse 46: "Behold, he is at hand who is to hand me over".
After his time of prayer in Gethsemane, these verses show that Jesus is now ready and prepared to accept his destiny.
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Arrest: 26,47-56
The first part of this scene is the encounter between Jesus and Judas (26,47-50). The second part (26,51-54) tells of Jesus reacting to the behaviour of a disciple. In the third part (26,55-56), Jesus challenges the crowd.
In verse 47, Matthew speaks of a "great multitude" and he adds "of the people" to chief prest and elders. These additions bring out the responsibility of the people as a whole and not just their leaders for the rejection of Jesus. This will be emphasised again at the Roman trial (27,25).
Judas indicates Jesus with a kiss (verse 49) but once again calls him "Rabbi", as in the Last Supper (26,25). His insincerity is clear.
In verse 50, Jesus still calls Judas "friend". It is Jesus who is still in control as he tells Judas what to do.
A disciple now intervenes in the second part of this scene . This violent reaction is told in all four Gospels.
Matthew in verses 52 to 54 makes a clear statement to the disciples against the use of violence as he taught in the antitheses of the second part of chapter 5. Jesus gives three reasons:
In verse 52 there is the general statement. Violence breeds violence.
Verse 53 shows that Jesus has full confidence in his Father yet he will not be calling upon the heavenly army. This is the easy route with which the devil tempted him (4,6).
Because, thirdly, in verse 54, there is the all important need for the Scriptures to be fulfilled.
Jesus therefore accepts his fate, his cup, his Father's will. There are to be no magical interventions such as 12 legions of angles.
As in Gethsemane and at the Last Supper, Jesus again refers to "my Father". There is also the reference to the time of trial (6,13)
Finally, in the third part of the scene (26,55-56) Jesus addresses the crowds. He stresses he is not a brigand, he is non-violent and has been readily accessible.
In both verses 54 and 56, Matthew speaks of fulfillment of the scriptures. This is clearly important for him as throughout the Gospel. Unusually though he does not make a specific reference. There is simply "of the prophets" in verse 56, recalling where most of the Gospels's fulfillment quotations have come from.
As in Mark so in Matthew, the disciples now flee. By verse 56, Jesus is left isolated in the hand of his enemies. He has freely handed himself over; he is no longer in control.
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