Verses 1-5 recount the conspiracy against Jesus. Meyer, reflecting the opinion of theologian Johannes Wichelhaus, notes "the fact that our Lord’s functions as a teacher were now ended".
Verse 2
"After two days": The Jewish feast of the Passover began on the 15th of the month of Nisan. Matthew begins his narrative of the betrayal and death of Jesus two days before the Passover, i.e. on the 13th of Nisan. This may allude to the traditions related to the binding of Isaac that places the sacrifice of Isaac on the third day, and during Passover. A further parallel between Jesus and Isaac is indicated in, whereas could allude to.
In the home of Simon the Leper, 'another befriended outcast', a woman performed an 'extravagant act' which clearly points to Jesus' messianic status as 'the anointed one'. In verse 8, the disciples, collectively, raise concerns about the extravagance shown, whereas in this concern is only expressed by Judas Iscariot. Meyer argues that Matthew's account is "certainly not contradictory that of John, but only less precise".
Judas agrees to betray Jesus (26:14–16)
In contrast to the extravagant act of the woman who anoints Jesus, Judas Iscariot plans a treacherous act, giving a clear distinction of selfless costly gift of what the woman has with the selfish thought for Judas' own gain albeit for a 'relatively paltry sum'. Here, Judas becomes an example of Jesus' followers who think of what they can get out of him, rather than how they can serve him.
Jesus celebrates Passover with His disciples (26:17–35)
As a law-observant Jew, Jesus celebrates his last Passover within Jerusalem, when he institutes the Lord's supper, to connect his sacrificial redemptive act with the 'blood of the covenant' in and and the suffering servant of Isaiah.
Agony in the Gethsemane (26:36-46)
Jesus seems to recoil from the impending crucifixion, but he fixes his course to the will of God and 'this overrides whatever feelings he has about death'. The submission to the divine will: "Thy will be done", alludes to the Lord's Prayer, as do the address "my Father" and the words "that you may not come into the time of trial". The garden of Gethsemane is located on the Mount of Olives, where king David once prayed for deliverance from a betrayer, and a suitable site for his descendant, Jesus, to utter an analogous prayer.
Betrayal and arrest in Gethsemane (26:47–56)
The story of Jesus' arrest involves many people, pulling together 'several strands from previous sections', with Jewish leader plotting to take Jesus 'by stealth and avoid a riot, Judas' betrayal as Jesus has foretold, the crowd of 'chief priests and the elders of the people as well as Jesus' predictions of his sufferings.
Jesus faces the Sanhedrin (26:57–68)
The trial shows that Jesus is not a 'victim of tragic, impersonal circumstances' nor a 'casualty of the ordinary machinery of justice', but a target of attack by wicked people. His enemies 'speak falsehoods, accuse him of blasphemy, condemn him to death, viciously hit and mock him '. In contrast, Jesus' identity becomes clear as the Messiah and Son of God, who builds the temple, sits at God's right hand and 'the suffering servant of whose face is spat upon'.
Peter denies Jesus, and weeps bitterly (26:69–75)
In the early part of this chapter, Judas defects, then the disciples flee when Jesus was arrested, and now Peter, despite his promise, denies that he knows Jesus, forming a 'climax of the disciples' failure'. This passage supplies an ironical balance, when Jesus' prophetic powers are mocked, while the literal fulfillment of his detailed prediction about Peter is precisely taking place. Another balance is in the trial, as Jesus and Peter both faces three sets of accusers—Jesus faces false witnesses in verse 60, the two witnesses in verses 61-62, Caiaphas verses 63-66, while Peter, not far away, also faces three different persons confronting him about Jesus. The gospel of Matthew does not idealize any disciples, but instead, 'presents them as completely human', just as the bible of the community at that time does not hide Noah, Moses, David nor Solomon from the records of their sins. Dale Allison notes that "God can use ordinary people for his extraordinary purposes and, when they fall into sin, he can grant them forgiveness."
