Matthew 26:30Meaning & Commentary from the Church Fathers

Consequently, it is said that the Father struck the Shepherd. He permitted the suffering, although He had the power to prevent it. Similarly, we can interpret Christ's statement to Pilate, "You would have no authority over me if it had not been given to you from above" (John 19:11), to mean that if the Father had not concurred with my choice of suffering.

Christ gave thanks before sharing the meal with His disciples, that we too might give thanks. He sang and offered thanks after the meal, so we might follow His example. But why did He ascend the mountain? To make Himself known to those seeking Him, dispelling any notion that He was in hiding; thus, they hastened to a place well known to Judas." St. Philaret, reflecting on the Communion of the Holy Mysteries, states, "Our Divine Nourisher offers us His very Body, an outpouring of love surpassing even that of a mother, yet He gives us His Body, prepared for us to consume through bitter and mortal suffering. ‘This is My Body,’ He declares, ‘which is broken for you... This is My blood, which is shed for many’ (1 Cor. 11:24; Matt. 26:26, 28). Just as wheat endures in the millstones and under the baker's hands, then in the hot oven to become bread that nourishes the heart; likewise, the grape's juice is pressed in the winepress to become wine that gladdens the heart; so, the Incarnate Son of God willingly subjected His Body to various agonies—the agonies of Gethsemane, Jerusalem, and Golgotha, and let His Blood be patiently shed in the trials of the cross, to prepare for us the sustenance of life and healing, immortality and joy." St. Cyril of Jerusalem asserts: "When Christ Himself proclaimed of the bread, ‘This is My Body,’ who dares to disbelieve? And when He assured of the cup, ‘This is My Blood,’ who could doubt it? At Cana of Galilee, He transformed water into wine, akin to blood; is He not worthy of faith when He changes wine into blood? In the form of bread, you receive His Body, and in the form of wine, you receive His Blood, so that in partaking of Christ's Body and Blood, you become one with Him. In this manner, we become bearers of Christ when His Body and Blood are shared with us." The Venerable John Damascene explains, "God said: ‘This is My Body… this is My Blood… Do this in remembrance of Me’ (Luke 22:19; Matthew 26:28). By His all-powerful command, it is and will be so until ‘He comes’ (1 Cor. 11:26). And for this new act, the overshadowing power of the Holy Spirit descends. 'How can this be,' asked the Holy Virgin, 'since I have not known a man?' The Archangel Gabriel replied, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you’ (Luke 1:34-35). Now, if you wonder: How does the bread become the Body of Christ, and the wine become His Blood? My answer is that the Holy Spirit descends and accomplishes that which surpasses human understanding." St. John Chrysostom urges: "Let us obey God in all matters, and not contradict Him, even if His words contravene our thoughts. Rather, let His word steer our minds. His word is unwavering, while our perceptions can easily be misled. Thus, when Christ states, ‘This is My Body,’ let us be assured, let us believe, and perceive with spiritual insight. If you were without a body, Christ would impart these gifts to you in an incorporeal manner; yet, since your soul is joined to your body, He delivers the spiritual through the material. How many today express a desire to see Christ's face, His likeness, His garments? Behold, you see Him, you touch Him, you taste Him. You long to see His robe, and He offers not just a glimpse, but the opportunity to touch and taste and receive Him within. Therefore, none should approach carelessly, nor timidly, but all with fervent love, zeal, and vigor. There is grave consequence for those who partake unworthily. Reflect on your disdain for the traitor and those who crucified Christ. Guard against becoming complicit against His Body and Blood. They put to death the Most Holy Body, while you receive it with an impure soul after countless graces. It was not suffice for Him merely to become Man and endure death; He elevates us to become His Body. How pure must be the one who partakes of this sacrifice! How much purer than the surges of the sun must be the hand that breaks this Flesh, the mouth filled with divine fire, the tongue sprinkled with the sacred Blood? Contemplate the honor bestowed upon you! What feast do you partake in? What do the angels gaze upon with reverence, reluctant to look without fear, because of the light radiating from this feast, by which we are nourished and united, becoming one Body in Christ? ‘Who can declare the mighty acts of the Lord? Who can proclaim all His praises?’ (Psalm 105:2). What shepherd feeds his flock with his own flesh? Yet, even a shepherd might allow their newborn to be nursed by others. But Christ does not permit this. He nourishes us with His own Blood, thereby uniting us to Himself. Do you not observe how readily infants seek their mother's breast? With similar eagerness, we should approach this meal and the spiritual cup; or, better yet, we should seek to draw to ourselves, like children, the grace of the Spirit; we should bemoan only that we have not feasted upon this divine food. He who enacted these miracles during one meal, continues to do so now. We assume the roles of ministers, but Christ Himself sanctifies and transforms the offerings. Let there be no Judas among us, nor anyone with greedy intent. If someone is not a disciple of Christ, let them depart; this feast is reserved for His disciples. For ‘with My disciples,’ declares Christ. He affirms, ‘I will make the Passover.’ This meal mirrors that which Christ instituted, and holds equal significance. It cannot be said that one was established by Christ and the other by man; both are instituted by Christ Himself. This very place is the upper room where He shared with His disciples..."

Among the various names attributed to this valley, the biblical name "Stream of Kedar" stands out as both ancient and widely recognized, suggesting a place that is dark and somber. During the Second Temple period, an underground conduit carried water from the reservoir beneath the altar of burnt offerings, allowing the blood of sacrifices to flow into the Kedar, where it was sold for fertilizer. The Talmudic text Middoth states that at the southwestern corner of the altar of burnt offerings, two pits like nostrils received the blood that flowed into the channel and subsequently into the Kedar Valley. This valley is referenced in both the Old and New Testaments, as well as by historians such as Josephus, Eusebius, and Jerome.

The valley is also known as the Valley of Jehoshaphat, likely referencing God's judgment as foretold in the book of Joel (Joel 3:12). This name has persisted, so much so that the earliest surviving guide to the Holy Land, the Bordeaux Pilgrim, mentions it: “There is the valley of Jehoshaphat,” Theodosius adds, “where the Lord will judge the righteous and the wicked.” The valley begins in the north near the tombs of ancient judges and stretches eastward, turning south, defining the eastern boundary of the city before merging with the Gihon Valley and continuing to the Dead Sea under the name Wadi en-Nar. It starts as a broad basin but narrows as it flows southward, with its western edge rising dramatically at the St. Stephen's Gate, reaching heights of 100 feet. Here, the first evidence of a watercourse can be discerned, although now it flows only during heavy winter rains. Near Absalom's tomb, it narrows further into a gorge about 40 to 50 paces wide.

Historically, the Valley of Jehoshaphat has served as a cemetery, its ground covered with the ashes of countless generations, from the earliest inhabitants to those lost through destruction in the holy city. An English engineer, Warren, found a solid layer of debris here, failing to reach fresh earth even at 80 feet deep. The valley’s western slope is lined with crumbling Muslim tombs, while the eastern slope of the Mount of Olives (Mount Olivet) is dotted with Jewish graves. The notable sepulchres of Absalom and Zechariah rise among a sea of tombstones inscribed with Hebrew characters.

Within the Kedar Valley, two stone mounds or bridges can be seen, measuring six paces in width and sixteen in length. The arching structure located near St. Stephen’s Gate and the lower bridge beneath Absalom's tomb demonstrate the route leading to the Mount of Olives, which stands majestically on the horizon. Renowned as a place of significance, the Mount of Olives is about a Sabbath’s journey from Jerusalem, varying in measurements according to different ancient sources. Rising to three peaks, the central one rises above the others, traditionally recognized as the site of our Lord’s ascension (Acts 1:12). This peak, honored since the time of Constantine, is now topped with an octagonal mosque offering stunning views of the city.

The northern peak, known as the Galilee peak, is where the “men of Galilee” gazed at the sky after Christ’s ascension (Acts 1:9-11). The southern peak is associated with the Temptation of Christ, a narrative recounting Solomon’s idolatry (1 Kings 11:7-8). The western slope is adorned with ancient olive and fig trees. At its base lies a quadrangular garden bordered by a high stone wall, where a grove still contains some of the oldest olive trees on the Mount of Olives, their trunks thickened by centuries of life.

This is the garden of Gethsemane—where notable biblical events unfolded. The precise rock where the disciples slumbered during the Lord's final prayer and the spot of Judas' treacherous kiss are both present. Just beyond the garden's perimeter rests the burial place of the Blessed Virgin Mary, while alongside it is the cave, known as the "Grotto of Agony," where it is believed Christ spent His anguished hours before betrayal. This area witnessed the momentous occasion on the night of April 14, 34 A.D., when Jesus crossed the Kedar Valley along with eleven apostles after their Passover meal, heading into the very garden where He prayed before the betrayal (Matthew 26:30-36; Mark 14:26-32; Luke 22:39; John 18:1).

The landscape has changed dramatically since the days of Jesus’ earthly ministry. Josephus tells of considerable destruction inflicted on Jerusalem's gardens by Roman forces, which devastated the area, leading to a lack of vegetation that is evident today. However, on that fateful night before His suffering, the slopes of the Mount of Olives were filled with lush vineyards, figs, and olives, creating a sight illuminated by the gentle light of the full moon during Nisan.

Though today’s Gethsemane may not reflect the same lushness, it is indeed the historical site, affirmed by tradition despite shifts in the landscape. Named for “the oil press,” Gethsemane was once a vibrant olive grove, open for all, providing shade to many weary pilgrims visiting Jerusalem. While the specific trees found within the present garden may not have witnessed the Savior's last hours, tradition suggests this location is historically accurate.

Fascinatingly, the valley of Jehoshaphat is consistently referenced in early pilgrim accounts as the site of pivotal Gospel events, including the betrayal of the Savior. Scholars have debated the authenticity of the currently acknowledged site of Gethsemane, yet excavations and testimonies from centuries affirm its legitimacy. Although some dismiss the existing olive trees as inadequate evidence, we cannot overlook the rich tradition surrounding this location, which indicates that Jesus did indeed spend His last hours here.

The Grotto of Agony and the surrounding area bear witness to the vibrant history of this holy location—an olive press providing its name—and it stands as a reminder of the prayers and incredible suffering endured by Jesus Christ in preparation for His mission of redemption. Even if the true expanse of Gethsemane once spread wider, we hold firm to the belief that this site remains a sacred ground, embodying the profound moment before the culmination of the Lord’s earthly ministry.