(Mt 26:14–27:66)

Matthew 26:17 On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, ‘Where do you want us to make preparations for you to eat the Passover?’

Matthew 26:18 He replied, ‘Go into the city to a certain man and tell him, “The Teacher sends word to you: My time is near; I will celebrate the Passover at your house with my disciples.”’

Matthew 26:19 The disciples did as Jesus had instructed them and prepared the Passover.

Matthew 26:20 When evening came, he sat down at table with the Twelve.

Matthew 26:21 Whilst they were eating, he said, ‘Truly I tell you, one of you will betray me.’

Matthew 26:22 And they were deeply distressed and began to ask him one by one, ‘Surely not I, Lord?’

Matthew 26:23 He replied, ‘The one who has dipped his hand into the dish with me—he will betray me.

Matthew 26:24 The Son of Man is going, as it is written about him, but woe to the man by whom the Son of Man is betrayed! It would be better for that man if he had never been born!’

Matthew 26:25 Judas, the betrayer, said, ‘Rabbi, is it I?’ He replied, ‘You have said so.’

The word ‘unleavened’ is formed from the privative ‘a’, meaning ‘without’, and ‘zymos’, which is yeast. Unleavened bread is bread made without yeast. According to Jewish tradition, on the eve of Passover, the 14th of Nisan, all yeast had to be removed from the homes, and so the bread was baked without yeast.

The disciples “approached” Jesus. This collegiality among the disciples highlights the ecclesial nature of the account. The Christological aspect, on the other hand, is highlighted by the fact that they all converge upon Jesus, thereby indicating his centrality; furthermore, they ask him where to prepare his Passover: “Where do you want us to prepare the Passover for you?” Jesus also emphasises that this time is his time (v. 18). Jesus is fully aware that the decisive time (kairòs) had come for the fulfilment of the Father’s plan. Kairos is the appointed time, the time of fulfilment.

There is a profound union between Jesus and the disciples; they form a sort of new entity. This involves the disciples being assimilated into Jesus’ own Passover, so that their remembrance of the Lord’s Passover is a way of making his Passover perpetually present and relevant amongst them; indeed, they themselves become the sign of the Lord’s Passover: “The Master sends word to you [...] I will celebrate the Passover at your house with my disciples”.

Jesus’ command to prepare his Passover “at the house of this man” is significant. Not “a man”, but “this man”. The definite article, whilst leaving the man anonymous, nevertheless identifies him within a category of people among whom Jesus has ordered his Passover to be celebrated. This “one” must in fact have been a disciple of Jesus, given that Jesus presents himself to him as the “Master says”. Who is this one? It intrigues us. Behold, this one is I who am reading. The Master sends word to me through his disciples that his time is near and he wishes to eat the Passover with me; he invites me to his supper. The Gospel is written for the reader, not for that one.

“When evening came”, Jesus sat down to eat “with the Twelve” (v. 20); and they eat this Passover, which is not theirs, but the Lord’s. They are part of it nonetheless; they take it in. Even the one who is about to betray Jesus is made, right to the very end, a participant in his Master’s redemptive destiny of death. But for him there will be no salvation: “it would be better for that man if he had never been born” (v. 24).

“One of you will betray me.” Jesus knows who it is that is about to betray him, yet he does not reveal it. Jesus spoke in the future tense, not the past. Had he spoken in the past: “One of you has already betrayed me”, everyone might have suspected the others, but not themselves. Since Jesus speaks in the future, everyone suspects themselves. Everyone thinks it might be they themselves who are betraying him, and asks the Lord: “Is it I, Lord?”. Jesus answers them all, yet in such a prudent and wise manner that he allows each to know it is not they, without however being able to identify who the traitor really is: “The one who has dipped his hand into the dish with me, he will betray me”. In those days there were neither spoons nor forks, but each of the guests took what he needed from the common dish with his hands. Everyone could know it was not him because he had not yet dipped his hand into the dish with Jesus. Yet no one knew who the betrayer was, because they did not know who had already dipped his hand into the dish with Jesus.

There is a certain distance between Judas and the other apostles, which the evangelist Matthew points out to us in the different ways they approach Jesus. Faced with the revelation of the betrayal that is about to take place, the disciples turn to Jesus, calling him ‘Lord’ (v. 22). Judas, on the other hand, sees in Jesus only a ‘Rabbi’ (v. 25) who has let him down. There has been no spiritual growth in him. The rabbi (teacher) is the one who tells you things; you learn them and then do them without him so that you too may become a teacher. It is true that Jesus is one who teaches you things, but above all he is one who loves you and gives his life for you. This is the radical difference between Lord and teacher.

“Woe to that man through whom the Son of Man is betrayed.” The Greek expression is “ouai” and was the typical expression of a funeral lament. Jesus weeps for Judas as if he were dead.

Judas was in the Upper Room, the holiest place at that moment, as if to signify that within the holiness of Christ and the Church there will always be the presence of the sinner. Just as Jesus Christ was betrayed by one of his disciples, so the Church will always be betrayed by her children. At the moment of greatest holiness, there will always be the moment of greatest betrayal.

Argentino Quintavalle, author of the books 

- Revelation – an exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, True God and True Man in the Trinitarian Mystery

The Prophetic Discourse of Jesus (Matthew 24–25)

All Generations Will Call Me Blessed

 Catholics and Protestants Compared – In Defence of the Faith

 The Church and Israel According to St Paul – Romans 9–11

(Available on Amazon)