Commentary - Matthew 26:17-25

Bird's-eye view

In this dense and poignant passage, Matthew brings us into the Upper Room for the final Passover of the old covenant and the first supper of the new. The scene is saturated with divine sovereignty and human responsibility, two truths that modern Christians often struggle to hold together but which the Scriptures present as fully compatible. Jesus is not a victim of circumstance; He is the orchestrator of His own sacrifice, directing His disciples with serene authority to the appointed place at the appointed time. The atmosphere is thick with impending sorrow, yet Jesus remains in complete control. He announces His betrayal not with surprise or panic, but with the settled grief of a king who knows all things. The disciples' reaction of sorrowful self-examination is contrasted sharply with Judas's cynical and detached hypocrisy. The entire event is a profound illustration of how God's eternal decree, written in the Scriptures, is brought to pass through the real, culpable, and tragic choices of men. The woe pronounced on Judas is a chilling reminder that to be used by God for His purposes is not the same as being approved by God.

This is the hinge of redemptive history. The Passover, which for centuries had looked forward to the great deliverance, is now finding its ultimate fulfillment. The Lamb of God is preparing to be sacrificed, and He is doing so in the midst of His disciples, one of whom is a devil. The conversation is freighted with meaning, every word a revelation of the divine plan and the darkness of the human heart. It is a solemn and holy moment, the calm before the storm of Calvary.

Outline

Context In Matthew

This passage immediately follows the anointing of Jesus at Bethany (Matt 26:6-13) and Judas's subsequent agreement with the chief priests to betray Him for thirty pieces of silver (Matt 26:14-16). Matthew masterfully juxtaposes the extravagant love of the woman with the cold, calculated treachery of Judas. Now, the scene shifts from the private dealings of the conspiracy to the intimate setting of the Passover meal. This meal is the final moment of fellowship Jesus will have with all twelve disciples before the cross. It serves as the immediate prelude to the institution of the Lord's Supper (Matt 26:26-29), His prayer in Gethsemane (Matt 26:36-46), His arrest, trial, and crucifixion. Everything is accelerating toward the climax of the gospel. The King, having pronounced judgment on the faithless leaders of Israel in chapter 23 and having described the coming judgment in chapters 24-25, now moves with deliberate purpose to enact the salvation that judgment necessitates.

Key Issues

The Appointed Time

One of the central themes running through the passion narratives is that of God's perfect timing. Jesus is not caught off guard. The cross is not a tragic accident that derails His ministry. From start to finish, everything happens according to a divine timetable. When Jesus says, "My time is near," He is not just talking about the time of day. He is referring to His kairos, the appointed, decisive moment in all of human history for which everything else has been a preparation. This is the hour for which He came into the world (John 12:27). The disciples ask a simple logistical question, "Where do you want us to prepare?" and Jesus gives them an answer that is dripping with sovereign knowledge and purpose. He is not scrambling to find a room; the room has been prepared from the foundation of the world. He is not a victim being dragged to His death; He is a King marching to His throne, and the cross is the way He gets there.

Verse by Verse Commentary

17 Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where do You want us to prepare for You to eat the Passover?”

The Feast of Unleavened Bread and the Passover were intricately linked, with the Passover meal kicking off the week-long festival. The disciples, being good Jews, are concerned with the practical preparations. A lamb had to be selected and sacrificed at the temple, unleavened bread had to be ready, bitter herbs procured, and a room secured. Their question is entirely appropriate. They are thinking about logistics. But their simple question sets the stage for a profound revelation of Jesus' authority. They still see Him as their master and teacher, but they are about to see Him as the Passover Lamb Himself.

18 And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is near; I am keeping the Passover at your house with My disciples.” ’ ”

Jesus' instructions are remarkable for their calm authority. He doesn't give a name or an address. He simply tells them to go into Jerusalem and find "a certain man." The other Gospels add the detail that they would recognize him as a man carrying a pitcher of water, an unusual sight as this was typically women's work. This was a prearranged sign. The owner of the house is clearly a disciple, or at least sympathetic, and the password is simple: "The Teacher says." This is the language of a king requisitioning a room. There is no negotiation. And the reason is given: "My time is near." This appointed time, this kairos, is the basis of His authority. He is not asking for a favor; He is announcing the fulfillment of God's plan, which will take place at this man's house. He is keeping the Passover, but He is also fulfilling and transforming it.

19 And the disciples did as Jesus had directed them; and they prepared the Passover.

Their obedience is simple and unquestioning. They have seen Jesus do things like this before. They go, they find the man, they deliver the message, and the room is made available. All the necessary preparations are made. The scene is set. This verse, in its straightforward simplicity, underscores the absolute control Jesus has over the entire situation. Everything is proceeding exactly according to His word.

20-21 Now when evening came, Jesus was reclining at the table with the twelve disciples. And as they were eating, He said, “Truly I say to you that one of you will betray Me.”

The meal begins. They are reclining, as was the custom for a feast, a posture of rest and fellowship. The number twelve is significant, representing the twelve tribes of the new Israel that Jesus is constituting. Into this intimate scene of fellowship, Jesus drops a bombshell. He does not whisper it to John; He announces it to the whole group. "Truly I say to you", this is a solemn, authoritative declaration, "one of you will betray Me." Imagine the shock that must have ripped through that room. The threat is not from the outside, from the Romans or the Pharisees whom they all feared. The threat is internal. The enemy is at the table.

22 And being deeply grieved, they each one began to say to Him, “Surely not I, Lord?”

The disciples' reaction is not one of suspicion, pointing fingers at each other. Their reaction is one of corporate grief and individual self-examination. They are "deeply grieved." And one by one, they ask the question that reveals a flicker of genuine humility: "Surely not I, Lord?" They know the weakness of their own hearts. They know they are capable of failure. Peter will deny Him, and all of them will flee. Their question is not a denial of the possibility, but a horrified plea that it would not be them. They call Him "Lord" (Kurios), acknowledging His authority even as they tremble at His words.

23 And He answered and said, “He who dipped his hand with Me in the bowl is the one who will betray Me.

Jesus' answer does not single Judas out by name just yet, but it narrows the field considerably. Dipping in the same bowl was a sign of intimacy and friendship. The betrayal is made all the more heinous by this fact. This is not a stranger, but a trusted friend. The one who shares my bread has lifted his heel against me, as the Psalm says (Ps 41:9). Jesus is identifying the traitor by an act of fellowship, highlighting the profound wickedness of the betrayal.

24 The Son of Man is going, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.”

Here we have the two truths held in perfect, biblical tension. First, divine sovereignty: "The Son of Man is going, just as it is written of Him." His death is not an accident; it is the fulfillment of prophecy. It is part of God's eternal plan, detailed in the Scriptures. But second, human responsibility: "but woe to that man by whom the Son of Man is betrayed!" God's decree does not absolve Judas of his guilt. Judas is not a helpless puppet; he is a willing actor making his own wicked choices, and he is fully culpable for them. The woe pronounced upon him is terrifying. Jesus, the source of all blessing, pronounces the ultimate curse. To have never existed would be a better fate than to face the judgment that awaits this man. This is one of the most sobering statements in all of Scripture, and it should demolish any sentimental notions about universalism.

25 And Judas, who was betraying Him, answered and said, “Surely not I, Rabbi?” Jesus said to him, “You yourself said it.”

Finally, Judas speaks. Matthew makes it clear to the reader that Judas is the one, "Judas, who was betraying Him." Having heard the others ask their sorrowful question, Judas feels compelled to go through the motions. But his question is subtly different. The others said, "Lord?" Judas says, "Rabbi?" He addresses Jesus merely as a teacher, not as the sovereign Lord. It is a title of respect, but it falls short of worship. It is the hollow question of a hypocrite trying to maintain his cover. Jesus' response is a direct, though perhaps quiet, confirmation: "You yourself said it." The Greek is emphatic. It is an affirmative, "Yes, you are the one." The mask is off, at least between Jesus and Judas. The confrontation is complete. The traitor has been identified, and the path to the cross is now clear.

Application

This passage forces us to confront the reality of false discipleship. Judas walked with Jesus for three years. He saw the miracles, heard the sermons, and was part of the inner circle. He looked like a disciple, he talked like a disciple, and he was trusted enough to be the treasurer. And yet, his heart was full of greed and treachery. This is a permanent warning to the church. Not everyone who sits in the pew is a believer. Not everyone who says "Rabbi, Rabbi" will enter the kingdom. We are called to examine ourselves, just as the disciples did. The proper response to the warning of betrayal is not to point at our neighbor, but to look in the mirror and ask, "Surely not I, Lord?"

Furthermore, we must learn to rest in the absolute sovereignty of God, even when faced with the most wicked acts of men. The cross was the single most evil act in human history, where sinful men murdered the perfect Son of God. And yet, it was also the single greatest act of God's love and wisdom, accomplished according to His "definite plan and foreknowledge" (Acts 2:23). God was not wringing His hands in heaven while Judas conspired and Pilate washed his. He was ruling and overruling all of it to accomplish our redemption. This gives us immense comfort. No matter how chaotic the world seems, no matter how treacherous men may be, our God is on His throne, and He is working all things, even the betrayal of a friend, for the good of those who love Him and for the glory of His own name.