Arise, let’s be going. Behold, he who betrays me is at hand.”
Parallel Translations
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Arise, let’s be going. Behold, he who betrays me is at hand.”
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Ryse let vs be goinge: beholde he is at honde that shall betraye me.
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Rise, let vs goe: beholde, hee is at hande that betraieth me.
Cross-references (6)
Passages linked to Matthew 26:46 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 17:48 When the Philistine arose, and walked and came near to meet David, David hurried, and ran toward the army to meet the Philistine.
- Luke 9:51 It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem
- Luke 12:50 But I have a baptism to be baptized with, and how distressed I am until it is accomplished!
- John 14:31 But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let’s go from here.
- Acts 21:13 Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”
- Luke 22:15 He said to them, “I have earnestly desired to eat this Passover with you before I suffer,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain Christ offereth himself willingly to be taken, that in…
Christ offereth himself willingly to be taken, that in so obeying willingly, he might make satisfaction for the willful fall of man.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 46 Rise, let us be going: behold, he is…
46 Rise, let us be going: behold, he is at hand that doth betray me.
Ver. 46. Rise, let us be going] To meet that death which till he had prayed he greatly feared. So it was with Esther, Ezr 4:16, and with David, Psa 116:3-4. See the power of faithful prayer to disarm death, and to alter the countenance of greatest danger. Quoties me oratio, quem paene desperantem susceperat, reddidit exultantem, &c.? How oft hath prayer recruited me? (Bern. Serm. 33 in Cant.)
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Behold, he is at hand] Behold, for the miracle of the matter, yet now no miracle.
" Tuta frequensque via est per amici fallere nomen:
Tuta frequensque licet sit, via crimen habet."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And while he yet spake,.... While he was thus…
And while he yet spake,.... While he was thus speaking to his disciples, before the last words, he is at hand that doth betray me, were well out of his mouth; such an exact knowledge had Christ of every motion of Judas, of what he was about, and where he was:
lo! Judas, one of the twelve, came. The Persic version adds, "in sight"; of Christ, and the disciples; they saw him, and knew him, though some little distance: he came to Gethsemane, and into the garden, where they were, with a design to betray his master. He is described by his name Judas; as in Mat 26:14, for there was another Judas among the apostles; the Syriac and Persic read, Judas the betrayer, to distinguish him from the other: and also by his office, "one of the twelve"; i.e. apostles, whom Christ called from the rest of his disciples and followers, and bestowed extraordinary gifts upon, and sent forth to preach the Gospel, cast out devils, and heal all manner of diseases; and "lo!", one of these betrays him! an apostle, and yet a devil! one of the twelve, one of his select company, and bosom friends, and yet a traitor!
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and with him a great multitude, with swords and staves, from the chief priests and elders the people. Judas was at the head of them, went before them to show them where Christ was, and to deliver him into their hands: he had not been asleep, he had been with the chief priests, and acquainted them with the opportunity he had of making good his agreement with him: he had got the band of soldiers, and other persons together, in order to make sure work of it. Thus we see how diligent wicked men are in the accomplishment of their evil designs, whilst good men are asleep and indifferent to godly and spiritual exercises. Judas is here described by his company; he who but a few hours ago was at table with his Lord, and the rest of the apostles, is now at the head of band of Roman soldiers, and other miscreants, and blood thirsty wretches, intent upon the death of his master. They may well be called a "multitude", because made up of various sorts of persons, and these, many of them; of Roman soldiers, of the officers and servants of the chief priests; yea of the chief priests themselves, captains of the temple, and elders of the people, who were so eager upon this enterprise, that they could not forbear going in company with them, to see what would be the issue of it. And "a great one"; for the "band" of soldiers, if it was complete, consisted of a thousand men itself; and besides this, there were many others, and all to take a single person, and who had no more about him than eleven disciples; though the (i) Jews pretend he had two thousand men with him: and who came also "with swords and staves, or clubs"; the Roman soldiers with their swords, and the servants of the chief priests with their clubs: the reason of this posse, and of their being thus armed, might be either for fear of the people, who, should they be alarmed, and have any notice of their design, might rise and make an uproar, and attempt to rescue him; or that by having a Roman band with them, and the chief priests and their officers, it might appear, that what they did they did by authority; and that they seized him as a malefactor, as one guilty either of sedition, or heresy, or both. And this account is confirmed by the Jews themselves, who say (k), that the citizens, of Jerusalem were "armed", and equiped, and so took Jesus: and this multitude also came "from the chief priests and elders of the people". Mark joins the Scribes with them, Mar 14:43, these composed the sanhedrim, or great council of the nation, who had been consulting the death of Christ; had agreed to give Judas thirty pieces of silver to betray him into their hands; had obtained a band of soldiers of the Roman governor to apprehend him, and sent their officers and servants to assist herein; these all acted under their direction, influence, and authority. The Vulgate Latin, and Munster's Hebrew Gospel read, "sent", from them,
(i) Toldos Jesu, p. 16. (k) Ib.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 46. Rise, let us be going] That is,…
Verse 46. Rise, let us be going] That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 26:46-49. Rise, let us be going — Namely,…
Mat 26:46-49. Rise, let us be going — Namely, to meet those who are coming to arrest me, and to go along with them whithersoever they shall lead us. Behold, he is at hand that doth betray me — Though they had not come within sight, our Lord perfectly knew the precise moment of their approach, and gave his disciples notice of it. And while he yet spake, Judas came — Judas found Christ in the most heavenly and excellent employment when he came to apprehend him. O how happy is it when our sufferings find us in God’s way, engaged in his service, and engaging his assistance by fervent supplication! Thus did our Lord’s sufferings meet him; may ours so meet us! And with him a great multitude — The chief priests and elders being informed by Judas that the proper time of apprehending his Master was come, sent a band of soldiers along with him, and servants — Υπηρετας, (Joh 18:3,) carrying lanterns and torches to show them the way, because, though it was always full moon at the passover, the sky was dark by reason of the clouds, and the place whither they were going was shaded with trees. At the same time, a deputation of their number accompanied the band, to see that every one did his duty, (Luk 22:52,) for they were exceedingly anxious to get Jesus into their hands. He that betrayed him gave them a sign, &c. — As the soldiers probably had never seen Jesus before, and it was now night, and there were twelve persons together, probably dressed much alike, Judas found it necessary to point him out to them by some such sign as he now gave: a sign, the design of which was less to be suspected by his other disciples, as it was a Jewish custom, after a long absence, or at departing from each other, to make use of the ceremony of a kiss. They used it likewise as a sign of affection to their equals, and as a mark of homage and reverence to their superiors. See Psa 2:12; Luk 7:45. It is very probable that our Lord, in great condescension, had used, agreeably to this custom, to permit his disciples thus to salute him when they returned, after having been any time absent. And forthwith he came to Jesus — Here we see it was the portion of our blessed Redeemer to be betrayed into the hands of his mortal enemies by the treachery of a false and dissembling friend, whose sin was greatly aggravated by the eminence of his place and station, and by the peculiar honour done him and trust reposed in him. For he bare the bag; that is, he was, as it were, almoner and steward of Christ’s family, to take care for the necessary accommodations of Christ and his apostles; and yet this man, thus called, thus honoured, thus respectfully treated by Christ, for the lucre of a little money, perfidiously betrays him! “O whither,” says Burkitt, “will not a bad heart and busy devil carry a man?” Hail, Master, and kissed him — “Here was honey on the tongue, and poison in the heart. This treacherous kiss enhanced his crime beyond expression. O vilest of hypocrites, how durst thou approach so near thy Lord in the exercise of so much baseness and ingratitude! But none sin with so much impudence as hypocrites and apostates.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Rise, let us be going - That is, probably,…
Rise, let us be going - That is, probably, “with them.” Let us go wheresoever they shall lead us. The time when “I must die” is come. It is no longer proper to attempt an escape, and no more time can be given to repose.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain This second council of the Jews against Jesus, was…
This second council of the Jews against Jesus, was held on the Wednesday, two days before the Passover; and because on this day Judas sold Christ, and the Jews decreed his death, that ancient custom, according to St. Augustine, originated of fasting on Wednesdays; (Ep. xxxvi. t. 3. p. 80,) and the general custom of abstaining from flesh on Fridays, because on that day Jesus suffered death for our redemption. --- In the notes on these two following chapters, I shall join all the chief circumstances related by the other evangelists that the reader may have a fuller and more exact view of the history of Christ’s sufferings and death. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 46. Behold, he is at hand — ”As I…
46. Behold, he is at hand — ”As I sat beneath the olives, and observed how very near the city was, with what perfect ease a person there could survey at a glance the entire length of the eastern wall, and the slope of the hill towards the valley, I could not divest myself of the impression that this local peculiarity should be allowed to explain a passage in the account of the Saviour’s apprehension. Every one must have noticed something abrupt in his summons to the disciples: ‘Rise, let us be going: behold, he is at hand that doth betray me.’ Mat_26:46. It is not improbable that his watchful eye at that moment caught sight of Judas and his accomplices, as they issued from one of the eastern gates, or turned round the northern or southern corner of the walls, in order to descend into the valley. Even if the night was dark, he could have seen the torches which they carried, and could have felt no uncertainty respecting the object of such a movement at that unseasonable hour.” — Prof. Hackett.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (46) Rise, let us be going.—It is obvious that…
(46) Rise, let us be going.—It is obvious that the latter clause does not involve any suggestion of flight, but rather a call to confront the danger.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Rise, let us be going. He wilt meet, and…
Rise, let us be going. He wilt meet, and he wishes his disciples to meet, the coming attack with alacrity and readiness. So with them he goes towards the entrance of the garden where he had left the eight. Behold. Judas and his companions come in sight.
Vers. 46-56. The arrest.
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The words, "Rise, let us be going," are not inconsistent with those just uttered, "Sleep on now, and take your rest." These latter words had rather a moral significance than a physical. They meant, "I have no longer any need of your watching." But just as he utters them, he catches the gleam of arms through the trees, and exclaims, "Rise." Describe the scene the measured tread of the Roman cohort; the glare of torches and lanterns, and the swarming rabble come out to see an arrest and take part in a riot; the traitor in front, guiding the party to the well known retirement of Jesus; the kiss indicating the Person of the Lord, lest he should escape or lest some of the disciples should give themselves up in his stead; the reply of the Lord, the emphasis being on the words," Betrayest thou?" the sudden panic among the captors; and the violence of Peter.
I This arrest is THE RESULT OF CHRIST"S EFFORTS TO DO GOOD. His conduct had been conciliatory to the point of meekness. He had been wise, gentle, patient, and persistently beneficent. And this is the result. And every one who has new truth to declare, new methods to employ, reforms to introduce, should recognize that he will be opposed by the combined forces of ignorance, pride, self-interest, and sloth. It is the consolation and encouragement of those who endeavour to improve matters around them, and meet with contempt and ill-treatment for doing so, that they share the lot of him whose reward for seeking to bless mankind was that he was arrested as a common felon.
II THE MAGNAMIMITY OF CHRIST UNDER ARREST, as shown by his healing Malchus and shielding his disciples. When efforts to help other men have only brought calamity on one"s self, there is strong provocation to resentment and bitterness. It is only the few who, when misinterpreted and ill used by ignorance and malignity, can retain any loving care for others.
III Observe how the various elements of THE DOCTRINE OF THE ATONEMENT find an actual place in the life of Christ.
1. His substitution is pictured in his now giving himself up and shielding his disciples. The Jews clearly understood that he was the head of the movement. Peter"s obtrusive violence did not divert their attention for a moment. He was not the kind of man to lead a great movement. Jesus was the dangerous Person. And on his side Jesus acknowledged they were right. It was he who had gathered these men together. But for him, they would have been dreaming at their nets on the Sea of Galilee. Jesus therefore steps to the front, and takes upon himself all the responsibility. And in this the disciples see a picture of his whole work of substitution. This night in the garden represents to them the hour of darkness; and always in every hour of darkness they see Jesus stepping to the front, and saying, "If ye seek me, let these go their way.
2. The voluntariness of his sacrifice is also brought out. It was at this point it was especially brought out whether or not he was willing to die, whether he would flee, hide, fight, or surrender himself. Everything is proof of his willingness his going that night as usual to the garden, his definite resignation to God"s will, his meeting his captors, his avowal that he was the Person they sought, his refusal to allow Peter to defend him. Voluntariness was an essential element in his work of atonement. In order to atone for our sin, he had to submit himself to the penalty of sin, to accept as righteously inflicted what was due to sin. Obviously it was needful that he should be a perfectly free agent in doing so. Had his death been compulsory, we could not know whether he was accepting it as righteously inflicted or not. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 46. Rise, let us be going. It was no…
46. Rise, let us be going. It was no time for repose. Let them rouse, and go with him at once to confront the traitor and the band of enemies.
Was Christ's Prayer Answered ?—The Epistle to the Hebrews (5:7) says it was. An angel came and strengthened him (Luke 22:43). There are two ways of answering a prayer for the removal of a burden. In one, the burden is taken away, and we remain the same; in the other, we are made so strong that the burden is no longer a burden to us; as what would crush a child, is but sport to a man.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.