Matthew 26:65 Ulasan

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

What think ye?.... Of the words just now spoken by him; do not they in your opinion amount to a charge of blasphemy and what punishment do you think ought to be inflicted on him? is he guilty of death, or not? This question he put, as being president of the court: they answered and said, he is guilty of death; they were unanimous in their vote, for Mark says, "they all condemned him to be guilty of death"; only Joseph of Arimathea must be excepted, who consented not to their counsel and deed, Luk 23:51, and so must Nicodemus, if he was present; who seeing what they were determined to do, withdrew themselves before the question came to be put, and so it passed "nemine contradicente"; and indeed, if he had been guilty of blasphemy, as they charged him, the sentence would have been right. Now this was in the night, in which they begun, carried on, and finished this judicial procedure, quite contrary to one of their own canons (w) which runs thus: "pecuniary causes they try in the day, and finish in the night; capital causes (such was this) they try in the day, and finish in the day; pecuniary causes they finish the same day, whether for absolution, or condemnation; capital causes they finish the same day for absolution, and the day following for condemnation; wherefore they do not try causes neither on the sabbath eve, nor on the eve of a feast day. But in this case, they begun the trial in the night, examined the witnesses, finished it, and passed the sentence of condemnation, and that in the eve of a grand festival, their Chagigah, (w) Misn. Sanhedrin, c. 4. sect. 1. Maimom. Hilch. Sanhedrin, c. 11. sect. 1, 2. T. Hieros. Yom Tob, fol. 63. 1.

Blind anger and impatience, bereft of grounds for a false accusation, dislodged the high priest from his seat, and he displayed the rabid state of his mind with a vehement bodily gesture. The more Jesus kept silent over the false witnesses and dishonorable priests indignant at his response, all the more did the high priest, overcome with rage, provoke him to give an incriminating reply. Still Jesus kept quiet, because as God he knew that whatever he replied would be twisted into grounds for accusation.

(Vers. 65, 66.) Then the high priest tore his garments, saying: He has blasphemed. What further need do we have of witnesses? Look, now you have heard the blasphemy. What do you think? And they answered, saying: He is deserving of death. The same fury that had driven him from the priestly throne now provokes him to tear his garments. He tore his garments to show that the Jews had lost the glory of priesthood and that the high priests had an empty seat. But it is also a Jewish custom, when they hear something blasphemous and seemingly against God, to tear their garments. We read that Paul and Barnabas did the same when they were esteemed as gods in Lycaonia. However, Herod, because he did not give honor to God but acquiesced to the excessive favor of the people, was immediately struck by an angel.

The one whom fury had lifted out of his priestly throne was impelled by that same fury to tear his garments. When Caiaphas tore his robes, he demonstrated that the Jews had lost the glory of the priesthood and that the seat of the high priest was now vacant. But it is the custom of the Jews to tear their clothes when they hear any blasphemy against God. We read that Paul and Barnabas did this when they were honored and worshiped as gods in Lycaonia.

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.

To emphasize his alarm over the words he had just heard, Caiaphas “tore his garments.” Unaware of his own madness, he deprived himself of priestly honor. Caiaphas, where does reason reside in your mind?… You are oblivious to the command you read concerning high priests: “Do not let the hair of your heads hang loose, and do not rend your clothes.” But you, who have now forfeited your dignity, are the very object of disgrace. And in token of the end of the old regulation, the same rending that rips your priestly attire will soon also tear apart the veil of the temple.

Then the high priest rent his clothes, saying, He hath spoken blasphemy! What further need have we of witnesses? Behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty unto death. It was the practice of the Jews to tear their garments whenever something insufferable would befall them. In order to deceive the crowd, Caiaphas tears his clothes as if he were faced with manifest blasphemy, meaning to create the impression that Christ had greatly blasphemed, and thus to impel the crowd to say that He was guilty unto death. Nevertheless, learn that when Caiaphas rent his clothes, it was a symbol that the high priesthood of the Old Testament had been rent.

Then the high priest rent his garments. Here the condemnation is set forth. And first, he sets forth how he is condemned; secondly, how he is denied by a disciple. And first, he treats of the condemnation; secondly, of the mockery. Concerning the first he does two things. Because first, the chief priest condemns him; secondly, he seeks the sentence. The one condemning shows the guilt both by deed and by word: by deed, because he rent his garments. With the same fury he rent his garments as he had shortly before risen from his seat: for it was customary that those who heard blasphemy would rend their garments as a sign that they could not bear to hear it. But the fact that he did these two things signified something: that he rose from his seat showed that he would lose the priesthood; and that he rent his garments signified that it was to be transferred; Hebrews 7:12: the priesthood being translated, it is necessary that a translation also be made of the law. The garment of Christ was not torn; John 19:24: let us not divide it, but let us cast lots for it, whose it shall be. Hence it signified abolition. And this is signified at 1 Samuel 15:28: the Lord hath rent the kingdom of Israel from thee this day. So it was torn from the Jews and given to the members of Christ. Then he imposes the charge: he hath blasphemed, because since he had said this, he considered him a blasphemer; hence John 10:33: for a good work we stone thee not, but for blasphemy, because thou being a man, makest thyself the Son of God; and for such a one death was due. Then he makes the charge known: what further need have we of witnesses?

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.