November 9

Matthew 26; Mark 14 (biblegateway.com)

The Lamb Prepared for Sacrifice

After calling His followers to live ready and faithful for His return, the Gospel record now turns to the night of Jesus’ betrayal and the events leading to the cross. What He foretold begins to unfold as the Lamb of God prepares to offer Himself for the sins of the world.

In Matthew 26 and Mark 14, we enter the most solemn and sacred hours of Jesus’ earthly life, the night before the crucifixion.

Matthew 26 — The Plot, the Passover, and the Path to the Cross

As Matthew 26 opens, Jesus concludes His final major teaching discourse. He tells His disciples that “after two days the Passover is coming, and the Son of Man will be delivered up to be crucified” (v. 1–2). This marks the fourth and final time He predicts His betrayal and death, showing that He is not a victim of circumstance but is knowingly walking toward the Father’s redemptive plan. The Passover, celebrated in remembrance of God’s deliverance of Israel from Egypt, provides the intentional backdrop for His sacrifice, for Jesus is the true Passover Lamb whose blood brings salvation and deliverance.

Meanwhile, the chief priests and elders gather in the palace of Caiaphas, the high priest, to scheme how they might arrest Jesus and kill Him (v. 3–4). Fearing the crowds, they decide not to act during the feast, lest there be an uproar among the people (v. 5). Their cautious timing reflects political calculation, yet God’s sovereign plan overrules theirs. Although the leaders intend to wait until after the feast, Jesus will be crucified precisely during Passover, fulfilling Scripture and the divine timetable. Jesus moves purposefully and obediently toward the cross, while His enemies secretly plot to silence Him.

While in Bethany, Jesus is at the home of Simon the leper when a woman enters with an alabaster flask of very costly perfume and pours it on His head as He reclines at the table (v. 6–7). John identifies this woman as Mary of Bethany, the sister of Martha and Lazarus, and notes that the perfume was pure nard, valued at nearly a year’s wages (John 12:3, 5). Her act is extravagant, intentional, and deeply personal. Though Simon had been a leper, he was likely healed by Jesus, making this gathering possible in his home.

The disciples become indignant, calling her action wasteful and suggesting the perfume could have been sold and the money given to the poor (v. 8–9). John adds that Judas voiced this complaint, not out of compassion, but because he cared for the moneybag (John 12:4–6). Jesus intervenes and defends her, calling her act “a beautiful thing” done unto Him (v. 10). He reminds them that while the poor would always be present and there would be ongoing opportunities for generosity, they would not always have Him physically with them (v. 11). Her act of devotion is more than an expression of love, it is a prophetic preparation for His burial (v. 12). Mary seemed to grasp what the disciples had struggled to accept: Jesus was going to die.

Jesus then declares that wherever the gospel is proclaimed throughout the world, what she has done will be remembered in her honor (v. 13). Her costly act of worship stands as a timeless testimony of love, faith, and surrender to Christ. While some saw waste, Jesus saw a heart that valued Him above all. Her devotion contrasts sharply with Judas’s betrayal that follows, highlighting the difference between external association with Jesus and genuine love for Him.

Then Judas Iscariot, one of the Twelve who had walked closely with Jesus, goes to the chief priests and offers to betray Him (v. 14–15). His act is deliberate, calculated, and shocking, especially coming from a disciple within Jesus’ inner circle. The religious leaders, who had been seeking a way to arrest Jesus quietly, see Judas as the solution to their problem. They agree to pay him thirty pieces of silver, the price of a slave in the Old Testament (Exodus 21:32) and a sum foretold in prophecy concerning the rejected Shepherd of Israel (Zechariah 11:12). Judas accepts the money and begins watching for an opportunity to hand Jesus over (v. 16).

Judas’s betrayal is rooted in unbelief and a greedy, hardened heart. John notes that he had already been stealing from the moneybag and cared more for money than for Christ (John 12:4–6). Many believe Judas, like the other disciples, expected Jesus to establish a political kingdom. When it became clear Jesus’ mission was not to overthrow Rome but to suffer and die, Judas chose temporal gain over eternal truth. His treachery not only betrayed Christ but also revealed his rejection of the spiritual kingdom Jesus came to establish. In contrast to the woman’s costly devotion, Judas exchanges the Son of God for the price of a slave, demonstrating how proximity to Jesus does not guarantee a transformed heart.

On the first day of Unleavened Bread, the disciples ask Jesus where He desires for them to prepare the Passover meal (v. 17). Jesus sends the disciples with specific instructions, telling them to go to a certain man and say, “My time is at hand; I will keep the Passover with My disciples at your house” (v. 18). They obey and prepare the Passover as He directed (v. 19). As evening comes, Jesus reclines at the table with the Twelve. In the midst of this sacred meal, He announces, “Truly, I say to you, one of you will betray Me” (v. 20–21). The disciples are deeply grieved, each asking, “Is it I, Lord?” (v. 22). Jesus identifies the betrayer as one who has shared close fellowship with Him, “he who has dipped his hand in the dish with Me” (v. 23).

He affirms that the Son of Man will go as Scripture has foretold, yet pronounces woe upon the one who would commit this treachery: “It would have been better for that man if he had not been born” (v. 24). Judas also asks, “Is it I, Rabbi?” and Jesus responds, “You have said so” (v. 25). Here, the sovereign purpose of God unfolds even as the darkness of Judas’s betrayal contrasts with Jesus’ willing submission to the Father’s redemptive plan.

While they are eating, Jesus takes bread, blesses it, breaks it, and gives it to the disciples, saying, “Take, eat; this is My body” (v. 26). He then takes the cup, gives thanks, and gives it to them, saying, “Drink of it… for this is My blood of the covenant, which is poured out for many for the forgiveness of sins” (v. 27–28). Jesus reveals that His death will establish the promised New Covenant, fulfilling what the Old Covenant foreshadowed. His body is given and His blood poured out as the atoning sacrifice for sin, necessary for redemption. He declares that He will not drink of the fruit of the vine again until the day He drinks it new with them in His Father’s kingdom (v. 29), affirming the future hope of fellowship with Him in His coming kingdom.

In this moment, Jesus institutes the Lord’s Supper, an ordinance for His followers to observe as a continual reminder of His sacrificial death, anticipated resurrection, and promised return.

After singing a hymn, likely part of the traditional Passover Hallel psalms, they go out to the Mount of Olives (v. 30). There, Jesus tells the disciples that they will all fall away that very night, fulfilling Zechariah 13:7: “I will strike the Shepherd, and the sheep of the flock will be scattered” (v. 31). Though they will temporarily stumble in fear, Jesus also assures them of restoration, declaring that after He is raised, He will go before them into Galilee (v. 32), showing His grace and continued purpose for them.

Peter immediately protests, insisting that even if all others fall away, he never will (v. 33). Jesus solemnly foretells that before the rooster crows, Peter will deny Him three times (v. 34). Peter, confident in his devotion, declares that he would die with Jesus rather than deny Him, and all the disciples say the same (v. 35). Their love for Christ is sincere, yet their human weakness will soon be exposed, reminding believers that confidence in the flesh cannot stand without God’s sustaining grace.

Jesus then comes with His disciples to Gethsemane, a garden among the olive trees on the Mount of Olives (v. 36). He takes Peter, James, and John with Him and begins to be sorrowful and deeply distressed (v. 37). He tells them, “My soul is very sorrowful, even to death; remain here, and watch with Me” (v. 38). Going a little farther, He falls on His face and prays, “My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will” (v. 39). The “cup” speaks of the suffering, wrath, and sin-bearing He is about to endure. Jesus fully submits to the Father’s will, revealing both His true humanity and His perfect obedience.

He returns and finds the disciples sleeping. He addresses Peter, urging them to watch and pray so they do not fall into temptation, “for the spirit indeed is willing, but the flesh is weak” (v. 40–41). Though they sincerely loved Jesus, their human weakness shows their need for divine strength, something believers must also recognize in moments of testing.

Jesus prays a second and third time, each time surrendering to the Father’s will (v. 42–44). His agony is so great that Luke records His sweat falling like drops of blood (Luke 22:44). While Jesus wrestles in prayer, the disciples sleep rather than keep watch, highlighting the contrast between His faithful obedience and human frailty. After the third time, Jesus returns and announces that the hour has come, the Son of Man is betrayed into the hands of sinners (v. 45–46).

This scene displays the depth of Christ’s suffering for our redemption. He is fully God yet fully man, and in His humanity, He faced temptation, grief, and anguish, but without sin. His victory in Gethsemane points to the cross, showing believers that strength to endure trials comes through prayerful dependence on the Father, not confidence in the flesh.

Jesus returns to His disciples and announces, “The hour is at hand, and the Son of Man is betrayed into the hands of sinners” (v. 45). While He is speaking, Judas arrives with a large crowd armed with swords and clubs, sent by the chief priests and elders (v. 47). Judas approaches and greets Jesus with a kiss, the sign he had arranged to identify Him to the authorities, and Jesus responds, “Friend, do what you came to do” (v. 48–50). Though Judas’s act is treacherous, Jesus still addresses him with a term of endearment, showing His compassion even toward the one who betrays Him.

One of the disciples (identified as Peter in John 18:10) draws a sword and strikes the servant of the high priest, cutting off his ear (v. 51). Jesus commands him to put the sword away, declaring that those who take the sword will perish by the sword (v. 52). He reminds them that if He desired deliverance, He could call upon the Father and twelve legions of angels would come, yet He willingly submits, “But how then should the Scriptures be fulfilled?” (v. 53–54). Jesus is not overpowered; He yields Himself in obedience to the Father’s redemptive plan. Luke records that Jesus also heals the servant’s ear in this moment (Luke 22:51), demonstrating His mercy even as He is being arrested.

Jesus then addresses the crowd, exposing the injustice of their actions, for they come at night with weapons as if He were a violent criminal, though He taught openly in the temple daily (v. 55). Yet all of this occurs to fulfill Scripture (v. 56). At this moment, the disciples, who had just vowed loyalty, flee, fulfilling His earlier words that the sheep would scatter (v. 31; Zech. 13:7). Jesus is left alone, yet fully in control, submitting to the Father’s will.

Jesus is led to Caiaphas, the high priest, where the scribes and elders have gathered (v. 57). Peter, though fearful, follows at a distance and enters the courtyard to see what will happen (v. 58). His nearness shows love for Jesus, but his distance reveals the tension between devotion and fear, a struggle many believers understand when faith is tested. Inside, the council seeks false testimony against Jesus, but none can agree (v. 59–60). Finally, two witnesses step forward and accuse Him of saying that He would destroy the temple and rebuild it in three days (v. 61). Their charge distorts Jesus’ earlier words in John 2:19, where He spoke of His body, not the temple building. The high priest urges Jesus to respond, but He remains silent (v. 62–63), fulfilling Isaiah 53:7 and placing full responsibility for His condemnation on His accusers.

Under a solemn oath, the high priest demands, “Tell us if You are the Christ, the Son of God” (v. 63). Jesus answers, “You have said so,” affirming the truth of the claim, and then adds a powerful declaration: “But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven” (v. 64). With this, Jesus identifies Himself with Psalm 110:1 and Daniel 7:13, claiming divine authority, heavenly enthronement, and future glory. He reveals that though He now stands before them in humility, they will one day see Him as the exalted Son of Man, returning in power.

The high priest tears his robes and accuses Jesus of blasphemy, a serious charge under Jewish law, and the council condemns Him as deserving death (v. 65–66). Instead of examining evidence or considering His works and fulfilled prophecy, they reject their Messiah. Immediately, they spit on Him, strike Him, and mock Him, taunting Him to prophesy about who hit Him (v. 67–68). The sinless Son endures humiliation, cruelty, and injustice in silence, submitting to the Father’s will and the redemptive plan foretold in Scripture.

Jesus’ confession before the Sanhedrin affirms both His identity as the Messiah and His divine Sonship. He openly declares Himself to be the eternal Son of God, the promised Christ, and the One who will return bodily in glory to judge and to reign. In this moment, He is condemned for speaking the truth, revealing the tragic reality that divine grace and human freedom stand side by side—He offers salvation, yet they freely choose rejection.

Meanwhile, Peter is confronted three times as being one of Jesus’ followers. Though he had courageously followed Jesus into the courtyard of the high priest (v. 58; John 18:15–16), fear quickly overcomes him. First, a servant girl identifies him as one who was with Jesus, and he denies it before them all (v. 69–70). Another servant girl insists that he was with Jesus, and again he denies it with an oath (v. 71–72). Finally, bystanders challenge him, noting that his Galilean accent gives him away, and Peter begins to call down curses and swears that he does not know Jesus (v. 73–74).

Immediately, a rooster crows, and Peter remembers the Lord’s words that before the rooster crowed, he would deny Him three times (v. 34). Overwhelmed with grief, he goes out and weeps bitterly (v. 75). Peter’s failure is undeniable, yet his deep sorrow reflects genuine repentance. Though he falls, he will be restored by Christ’s grace and later strengthened to shepherd others (Luke 22:31–32; John 21:15–19).

Peter’s denial offers important spiritual lessons for believers today. His devotion to Christ was sincere, yet his confidence rested in his own strength rather than in prayerful dependence on the Lord. Though he boldly professed loyalty, he failed to watch and pray as Jesus instructed, reminding us that genuine commitment must be guarded with spiritual alertness and reliance on God’s grace.

Peter’s denial did not happen all at once; it began subtly with avoiding association, then progressed to a stronger denial under pressure, and finally escalated into calling down curses to distance himself from Jesus. This progression warns believers to guard against small compromises that can quickly grow into serious spiritual failure if left unchecked. Yet even in this moment of collapse, Peter’s response reveals hope. His bitter weeping shows true repentance, and Scripture later records Jesus restoring him and reaffirming his calling (John 21:15-19).

While believers must continue in faith, this account assures us that Christ’s grace is greater than our deepest failures and that those who genuinely repent can be forgiven and restored to faithful service. Peter’s story encourages all who fall to return to Christ with a humble heart, trusting His mercy to redeem and strengthen them.

As the night reaches its darkest point, Jesus stands condemned by the Jewish council, mocked and mistreated despite His innocence, while His closest followers scatter in fear. Peter’s sorrowful departure highlights human frailty, yet Jesus remains steadfast in fulfilling the Father’s redemptive plan. Matthew next shifts the focus from the Jewish trial of Jesus to the tragic aftermath of Judas’s betrayal and the formal proceedings before the Roman governor. The contrast between human sin, weakness, and injustice and the unwavering obedience of Christ, the true Passover Lamb who will lay down His life for the salvation of sinners, becomes more pronounced.

Mark 14 — Betrayal, Communion, and the Road to the Cross

Mark 14 closely parallels the events recorded in Matthew 26, tracing the plot to arrest Jesus, the anointing in Bethany, the Last Supper, Gethsemane, the betrayal, the trials, and Peter’s denial. While covering the same sequence, Mark includes several distinctive details that emphasize the disciples’ failure and Jesus’ faithfulness.

As the chapter opens, the Passover and the Feast of Unleavened Bread are approaching, and the chief priests and scribes are seeking a way to arrest Jesus and put Him to death. They resolve not to act during the feast, fearing a riot among the people (v. 1–2). The outward plot unfolds quietly among the leaders, yet God’s sovereign plan moves forward, and Jesus continues to prepare for the cross, as in Matthew’s account.

Jesus is in Bethany at the house of Simon the leper when a woman comes with an alabaster flask of costly pure nard. She breaks the jar and pours the perfume on His head (v. 3). Some present respond in anger, criticizing her for wastefulness and claiming the ointment could have been sold for a large sum and given to the poor (v. 4–5). Jesus defends her, calling her act a “beautiful” work. She has done what she could, anointing His body beforehand for burial, and He affirms that wherever the gospel is proclaimed, her act will be remembered (v. 6–9). Unlike Matthew, Mark does not identify the woman by name, keeping the focus on her devotion rather than her identity. Her worship is an example of wholehearted love for Christ, costly, humble, and focused on His worth above all else.

Immediately, after this act of devotion, Judas Iscariot, one of the Twelve, goes to the chief priests to arrange the betrayal of Jesus (v. 10). They promise him payment, and Judas begins seeking an opportunity to hand Jesus over (v. 11). The contrast is striking, with extravagant love on one hand and calculated betrayal on the other. Judas’s actions reflect the tragic danger of hardened unbelief: proximity to Jesus is not the same as devotion to Him.

On the first day of Unleavened Bread, the disciples ask Jesus where they should prepare the Passover meal (v. 12). He sends two of them with detailed instructions: they will meet a man carrying a jar of water, an unusual sight, since men typically did not carry water jars, and are to follow him to a house. They are to tell the owner that the Teacher asks for the guest room for Him and His disciples to eat the Passover there (v. 13–14). The disciples find everything exactly as Jesus described (v. 15–16), demonstrating His divine knowledge and sovereign control over the events leading to His death.

That evening, Jesus reclines at the table with the Twelve (v. 17). As they eat, He announces that one of them who shares the meal with Him will betray Him (v. 18). Filled with sorrow, they ask, one after another, “Is it I?” (v. 19). Jesus states that it is one of the Twelve, one who dips his hand with Him in the dish. He affirms that the Son of Man will go as Scripture has declared, yet the betrayer will face severe judgment (v. 20–21). This holds together two biblical truths: Christ’s path to the cross fulfills God’s redemptive plan, yet Judas remains fully responsible for his sinful choice, consistent with the biblical view that God’s foreknowledge does not cancel human free will or accountability.

As they continue eating, Jesus takes bread, blesses it, breaks it, and gives it to the disciples, saying, “Take; this is My body” (v. 22). He then takes a cup, gives thanks, and gives it to them, and they all drink from it (v. 23). He says, “This is My blood of the covenant, which is poured out for many,” and adds that He will not drink of the fruit of the vine again until He drinks it new in the kingdom of God (v. 24–25). Here, Jesus institutes the Lord’s Supper, revealing that His imminent death will establish the new covenant and provide forgiveness for many. Christians honor this as a memorial of Christ’s sacrificial death and spiritual communion with Him, not as a means of salvation but as an ordinance given to the church for remembrance and proclamation of the gospel.

After singing a hymn, Jesus and His disciples go to the Mount of Olives (v. 26). He tells them, “You will all fall away,” quoting Zechariah 13:7: “I will strike the Shepherd, and the sheep will be scattered” (v. 27). Yet He immediately promises that after He is raised, He will go ahead of them into Galilee (v. 28). Peter insists that even if all fall away, he never will (v. 29). Jesus responds that Peter will deny Him three times before the rooster crows twice (v. 30). Mark alone includes the detail of the rooster crowing twice. This heightens the emphasis on the completeness of Peter’s denial and the precision of Jesus’ prediction. Peter strongly rejects the idea, and the other disciples likewise insist that they will remain faithful (v. 31).

Jesus then goes with His disciples to Gethsemane and instructs them to sit while He prays (v. 32). Taking Peter, James, and John with Him, He becomes deeply distressed and troubled (v. 33). He tells them, “My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch” (v. 34). Going a short distance, He falls to the ground and prays that, if possible, the hour might pass from Him (v. 35). He prays, “Abba, Father, all things are possible for You. Remove this cup from Me; yet not what I will, but what You will” (v. 36). Mark underscores both the depth of Jesus’ anguish and His full submission to the Father. The “cup” speaks of the suffering, wrath, and sin-bearing He would endure on the cross as our substitute, a reminder of the cost of redemption.

Returning, Jesus finds the disciples sleeping and addresses Peter: “Could you not keep watch for one hour?” (v. 37). He urges them to watch and pray so that they will not fall into temptation, for while the spirit is willing, the flesh is weak (v. 38). Jesus prays two more times, yielding fully to the Father’s plan, and then says, “The hour has come. The Son of Man is betrayed into the hands of sinners. Rise, let us go; My betrayer is at hand” (v. 39–42).

Immediately, Judas arrives with a crowd carrying swords and clubs (v. 43). He identifies Jesus with a kiss (v. 45). They seize Him, and one of those standing nearby draws a sword and cuts off the ear of the high priest’s servant (v. 44–47). Jesus rebukes the action and states that all is happening to fulfill Scripture (v. 48–49). At this moment, all the disciples abandon Him and flee (v. 50). Mark then includes a detail unique to his Gospel: a young man following Jesus, wearing only a linen cloth, is seized, but escapes by leaving the cloth behind and fleeing without it (v. 51–52). This vivid detail reinforces the total abandonment of Jesus, even by those who tried to remain near.

Jesus is taken to the high priest, where the chief priests, elders, and scribes gather (v. 53). Peter follows at a distance into the courtyard (v. 54). The council seeks testimony against Jesus to put Him to death, but the witnesses contradict one another (v. 55–59). Finally, Jesus is directly asked if He is the Christ, the Son of the Blessed. Jesus answers, “I am, and you will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven” (v. 60–62). His declaration combines Psalm 110:1 and Daniel 7:13, affirming His identity and future glory. The high priest tears his robes, and the council condemns Jesus as worthy of death (v. 63–64). They spit on Him, blindfold Him, strike Him, and mock Him (v. 65). The sinless Son endures humiliation at the hands of sinful men, yet remains steadfast in obedience.

Meanwhile, in the courtyard, Peter is confronted three times about being with Jesus. Fear overtakes him, and each denial grows in intensity (v. 66–71). When the rooster crows a second time, Peter remembers the words Jesus had spoken. He breaks down and weeps (v. 72). Mark emphasizes the depth of Peter’s failure, yet his tears show genuine grief that leads to repentance, reminding believers that failure is not final when met with true repentance and Christ’s restoring grace.

Mark 14 reveals the contrast between human weakness and Christ’s unwavering obedience. The disciples profess loyalty yet fall asleep, flee, and deny Him. Jesus, in perfect submission to the Father, chooses the cross for our salvation. Believers are called to watch, pray, and remain faithful, relying not on our own strength but on God’s sustaining grace.

Conclusion

Matthew 26 and Mark 14 draw us into the heart of redemption. Jesus willingly walks the path of suffering, betrayal, and abandonment to fulfill the Father’s plan. The Passover Lamb is prepared for sacrifice, not by force, but by love. Every moment of this night shows His obedience, humility, and unwavering commitment to save sinners.

For believers today, these chapters invite us to reflect with reverence and gratitude. The Lord’s Supper reminds us of the cost of our salvation and calls us to remember Christ with a humble and devoted heart. Gethsemane teaches us submission in our trials, and Peter’s failure warns us to be watchful, prayerful, and dependent on the Lord. The One who was betrayed, denied, and unjustly condemned remained faithful for us, so we may remain faithful to Him.