Exegetical and Hermeneutical Commentary of Matthew 26:55
In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
55. a thief ] Rather, a robber; see St Joh 10:1, whence the two words are distinguished. See note, ch. Mat 21:13.
According to St Luke these words were addressed to “the chief priests, and captains of the temple, and elders,” where it appears that some members of the Sanhedrin had in their evil zeal joined in the capture. The same Evangelist adds, “this is your hour, and the power of darkness” (Luk 22:53).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 55. Are ye come out as against a thief] At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them-to this our Lord seems to allude. See Clarke on Mt 26:52.
I sat daily with you] Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See Clarke on Mt 21:17.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark hath the same, Mar 14:48-50. Luke, Luk 22:52,53 hath it thus: Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. What our evangelist reports as spoken to the rabble, Luke reports as spoken to the chief priests and captains of the temple, (that is, of the soldiers, who at that time were the guard of the temple), some of which, it should seem, came along with the rabble, to whom our Saviour directeth his speech.
I sat daily with you teaching in the temple. I observed before, that it was their usual manner for those that taught in the temple to sit while they taught, to testify their authority; Christ, when he came up to the passover, was wont to teach in the temple.
And ye laid no hold on me: I did not hide myself, nor go about to raise a party to defend myself, but quietly taught in the temple. If I had been guilty of any crime, you might easily have taken me; why are you now come out against me as against a thief, upon whom you had need to raise the country? Why come you against me with swords and staves, as if you thought I would make some resistance to defend myself? You never saw any such thing in me as should give you a jealousy of such a thing.
But all this was done, that the Scriptures of the prophets might be fulfilled, the many scriptures which spake concerning the sufferings of Christ. Luke addeth, but this is your hour, and the power of darkness, that is, this is that which God hath determined. Wicked men and persecutors of Christ and his gospel have their hour. There is a time which God in his wise counsels hath set and determined, when, for the trial of his peoples faith and patience, he suffers the devil, by vile and wicked men, who are his instruments, to imprison and otherwise vex and molest his people. That such a time is their hour, and what they do is by the permission and according to the counsel of God, and but an hour, a determined and short time, are great arguments to persuade us to the exercise of faith and patience.
And the power of darkness; a time when the prince of darkness is putting forth his power: or, the power of darkness, that is, a time of exceeding great darkness, of affliction to me and my disciples. Wicked mens hour is always to Christs disciples the power of darkness.
Then all the disciples forsook him, and fled. Probably all of them fled at first, though Peter and another came back again: or, all here signifieth the most of them. We never know our hearts upon the prospect of great trials, until we come to grapple with them, and to be engaged in them. These disciples had all said they would not forsake him; when it comes to the push, not one of them stands by him. But although they shrunk at first, not without the providence of God permitting them thus to fail in their duty, then governing their failures to his own glory; yet they again returned to their duty after Christs resurrection, owned Christ, preached his gospel, and at last drank of the cup, which he drank of first, and were baptized with the baptism wherewith he was baptized. All must not be condemned for flight in a time of persecution. We must observe whether they apostatize from their profession, or whether they do not return again, before we pass a judgment against them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
In that same hour said Jesus to the multitude,…. That is, to the heads and chief of them, the chief priests, captains of the temple, and elders, as Luke says, Lu 22:52, for though it was in the dead of the night, and the company such, as they would not have chose to have been seen in at another time; yet so intent were they upon this affair, that they could not satisfy themselves without being in it, and seeing the issue of it; and this the Jews themselves confirm in their account; for they say o, that the elders of Jerusalem took Jesus, and brought him to the city. Now in that same hour, immediately, that very moment, that Christ had made an end of rebuking Peter for his rash action, and reasoning with him upon it, he turned and addressed himself to these men, saying;
are ye come out as against a thief, with swords and staves, for to take me? as an highwayman, or notorious robber, that had done great mischief to the country; and being armed, and having associates, was not easy to be taken: the Syriac renders it, as a cut-throat: and the Persic, as a robber, and a cut-throat; a desperate villain, that would by no means yield, unless overpowered by numbers, by force of arms, by the dint of the sword, by knocks and blows: but how different from this, was the character of Jesus! who never did any injury to any man’s person or property, but saved both; was meek, lowly, and humble in his deportment, throughout the whole of his life; never strove with men, or cried, and caused his voice, in any riotous manner, to be heard in the streets; and even when reviled, reviled not again, but took every insult patiently; and was now unarmed, and ready to submit at once; nay, before they could well come up to him, he asked them who they sought; and on mentioning his name, declared he was the person; and signified he was ready to surrender himself, only desired his disciples might have leave to go away: he adds,
I sat daily with you, teaching in the temple, and ye laid no hold on me. The business he was employed was not thieving and stealing, but teaching; and that wholesome doctrine, which he, as man, had received from his Father, and as the great prophet in Israel taught; and with such power and authority, as the Scribes and Pharisees did not: the place where he taught, was the temple; not a corner, or a private place, but a place of public worship, and of public resort: the time when he taught there, was the daytime, and day by day; for some days past, it had been his custom in the daytime to teach in the temple, and at night to go out, and abide in the Mount of Olives; and his continuance day by day in the temple, or his constant teaching there, is signified by sitting daily there, and teaching; unless it should be thought rather to have regard to the posture in which he taught; see Mt 5:1. And yet, though this had been his common practice for some days past, and at other times before, yet no man laid hands on him then; which was not wanting to a good will in them, who were very desirous of it, and sought every opportunity to do it, but were prevented; either through fear of the people, or through Christ’s making his escape from them; and particularly, by the singular providence and power of God, which restrained them, because his time was not yet come. However, Christ suggests by this, that they had no need to take such extraordinary methods to apprehend him, as to make use of one of his disciples to betray him; to come in the middle of the night to take him, and that in such great numbers, and with swords and staves, when he was every day with them in the temple.
o Toldos Jesu, p. 17.
Fuente: John Gill’s Exposition of the Entire Bible
As against a robber ( ). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, ) in the temple and teach. But he sees God’s purpose in it all for the prophets had foretold his “cup.” The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. So they fled.
Fuente: Robertson’s Word Pictures in the New Testament
A thief [] . Better Rev., a robber. See Joh 10:1, 8; and Luk 23:39 – 43. It is more than a petty stealer; rather one with associates, who would require an armed band to apprehend him. Hence the propriety of the reference to swords and staves.
I sat [] . The imperfect tense, denoting something habitual. I was accustomed to sit.
Fuente: Vincent’s Word Studies in the New Testament
Mat 26:55
. Are you come out, as against a robber? By these words Christ expostulates with his enemies for having intended to bring odium upon him, by coming provided with a great body of soldiers; for the meaning is this, “What necessity was there for making such a display of arms against me, as if your object had been to overcome some robber? But I have always lived peaceably amongst you, and without using arms; and when I was teaching in the temple, you might easily have seized me without any military force.” Yet, while he complains of their malice in violently rushing upon him, as if he were a seditious man, he again wounds their evil conscience by reminding them, that though they had a traitor for their leader, they approached him with trembling, and with many marks of distrust.
Fuente: Calvin’s Complete Commentary
(55) Are ye come out as against a thief?Better, as against a robber with swords and clubs. The word is the same as that used in Joh. 18:40, of Harabbas, and points to the brigand chieftain of a lawless band as distinct from the petty thief of towns or villages.
I sat daily with you teaching in the temple.The statement referred primarily, perhaps, to what had passed in the three days immediately preceding, but it looks beyond this in its wide generality, and is important as an indication, occurring in one of the first three Gospels, of a ministry in Jerusalem, which their narratives pass over. The sitting in the Temple implied that our Lord took the position of a teacher more or less recognised as such (comp. Note on Mat. 5:1), not that of one who was addressing the multitude without authority.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
55. In that same hour While led in bonds by the band. To the multitudes Luke says, “to the chief priests, captains of the temple, and elders.” It was doubtless in hearing of the multitudes, but intentionally aimed at the dignitaries mentioned. Come out Voluntarily, not sent out by authority, like the poor soldiery. These dignitaries were the principal and guilty movers. And so anxious were they to see it done, that they compromised their dignity in coming out to the spot at that late hour. As against a thief Rather a robber. They knew his purity, his holiness, his mysterious power of rebuke. Yet they would slay him as a malefactor. To take me Why was so formidable a body sent to apprehend a single individual? Doubtless they feared his miraculous powers, and had a sort of vague notion that a mighty force was necessary to overcome him. When they felt his miraculous repressive influences, and saw his last miracle of healing, they were probably alarmed. But when they saw him still submit they imagined themselves too strong for him.
Daily His teaching was daily; their assault is nightly.
Luke adds to our Lord’s words, “but this is your hour and the power of darkness.” These words further explain that our Lord submits because his ministry is finished, and the work of suffering at the hands of sinners has commenced.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In that hour Jesus said to the crowds, “Are you come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and you did not arrest me.” ’
This verse deliberately reverts back to Mat 26:45-47. ‘In that hour.’ Which hour? The hour in which the Son of Man was betrayed into the hands of sinners — that is, those who came to Him with swords and staves (Mat 26:45; Mat 26:47). Both Jesus and Matthew want it to be clear what they are doing. Those who would have represented themselves as being described within the term a ‘son of man’ (observers of the Law and faithful to the Temple) were in fact behaving like wild beasts towards One Who was the true Son of Man and had been teaching that very Law in the Temple. How incongruous it all was. Israel were rejecting the godliest Teacher of Israel that they had ever known, and trying to treat Him as though He was a fierce a robber who could only be arrested at night, when His only crime had been to teach among them quite openly in the Temple, using no violence and available to them without violence. And why? Because they were afraid of what the people would do if they arrested an innocent man. And now their swords and their staves witnessed against them. They marked them for what they were, brigands coming at night to arrest the One Who had only sought to bring them to God, treating Him as though He were a robber, because they were frightened that if they arrested Him by day the common people would react against them. Let them consider what kind of people this revealed them to be, men who surreptitiously used violence to achieve their ends, and that against One Who had shown no violence, sneaking around in the dark for the purpose so that they could do it without anyone knowing. (All they could therefore surely expect was to perish by the sword, as one day they would when Jerusalem was destroyed).
Fuente: Commentary Series on the Bible by Peter Pett
Reproving the enemies:
v. 55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take Me? I sat daily with you teaching in the Temple, and ye laid no hold on Me.
v. 56. But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled. Christ’s point is well taken, especially since He addressed these words chiefly to the rulers and to the guards of the Temple. Their manner of apprehending Him was an insult to Him and was unworthy of them, if they still had respect for themselves. As for a common murder or some other criminal they had gone forth, with swords and with clubs, in order to surround and to catch Him. Their mode of procedure savors of shadiness and a bad conscience. Day after day He had openly, fearlessly sat in the Temple, since He had nothing to hide, nothing to be ashamed of. He could explain and defend every word of His teaching, and would cheerfully have done so, had they approached Him at any time. But there they had made no show of strength against Him. But all this had to be done in just this manner that the Scriptures of the Old Testament, which spoke of His Passion and death in detail, might be fulfilled in the same detail. It is the eternal Word of the faithful God which is laid down in the canon of the Old Testament, every word of which is true and cannot fall to the ground. The fact that Jesus submitted so willingly to the shameful arrest filled the disciples with apprehension and terror. With their Master in bonds, they were helpless and without hope. They fled in precipitate haste, leaving Him to His fate. Even so, weak Christians that do not always perceive the almighty presence of God are apt to forget the firm promises of the Bible and become traitors and deniers of the truth in effect, if not in deed.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 26:55 . ] in that hour , in which that was going on which is recorded between Mat 26:47 and the present passage, subsequently, however, to the scene with Peter, and while the arrest was taking place. Comp. Mat 18:1 , Mat 10:19 .
] not to the high priests, etc., as Luk 22:52 would have us suppose. What is meant is the crowds of which the of Mat 26:47 was composed.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
Ver. 55. Are ye come out as against a thief? ] Secretly, and by night, with all this clatter of people and clashing of arms, so to make the world believe strange matters of me? whereas, had your cause and conscience been good, you would have taken a fitter time, and I should have had fairer dealing.
And ye laid no hand on me ] Ye lacked no will, but ye could never find cause: and which of you now accuseth me of sin? It is doubtless very lawful, and in some cases needful for Christians to defend their own innocence, and vindicate their wronged credit, as did Moses, Samuel, Paul, Melancthon: “I never have sought profits, pleasures, nor preferments,” saith he, “neither was I ever moved with emulation or envy against any man,” Hanc conscientiam aufero, quocunque discedo. This conscience I carry with me withersoever I go. Christ of all that ever lived, might best challenge his adversaries of injury: for of him it might be truly affirmed, what Xenophon doth of Socrates, what Paterculus doth of Scipio, Quod nihil in vita nisi laudandum aut fecit, aut dixit, aut sensit, that he did all things well, as the people testified of him, and never said or thought anything amiss.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
55. ] Mark begins this with an it was an answer to their actions , not to their words. Luke, here minutely accurate, informs us that it was to the chief priests and and elders , that our Lord said this. It is strange that the exact agreement of this classification with did not prevent Schleiermacher from casting a doubt on the truth of the circumstance (English Translation, p. 302).
In his submission to be reckoned among the transgressors, our Lord yet protests against any suspicion that He could act as such. There seems to be no necessity for putting an interrogation after .
during the week past, and perhaps at other similar times.
(Matt. only) to indicate complete quiet and freedom from attack.
is the greatest possible contrast to .
Fuente: Henry Alford’s Greek Testament
Mat 26:55-56 . Jesus complains of the manner of His apprehension . . . , connects with in Mat 26:50 . Having said what was necessary to the bellicose disciple, Jesus turns to the party which had come to arrest Him, here called . , etc.: the words may be taken either as a question or as a statement of fact. In either case Jesus complains that they have arrested Him as if He were a robber or other criminal. A robber as distinct from a thief ( vide Trench, Synonyms ) is one who uses violence to possess himself of others’ property, and Christ’s complaint is in the first place that they have treated Him as one who meant to offer resistance. But the reference to His past habit in the sequel seems to show that He has another complaint in His mind, viz. , that they have regarded Him as one hiding from justice . The allusion is to the invasion of His privacy in the garden, and the implied suggestion that they have put a false construction on His presence there. They think He has been seeking escape from His fate when in fact He has been bracing Himself up for it! To what misconstruction the holiest and noblest actions are liable, and how humiliating to the heroic soul! It was thoroughly characteristic of Jesus that He should feel the humiliation, and that He should at once give expression to the feeling. This against Brandt (p. 6), who thinks this utterance in no respect appropriate to the situation. , etc.: Jesus asks in effect why they did not apprehend Him while, for several days in succession, He sat in the temple precincts teaching. To this it might be replied that that was easier said than done, in midst of a miscellaneous crowd containing not a few friends of the obnoxious teacher (so Brandt). But what Jesus is concerned to point out is, not the practicability of arrest in the temple, but that His behaviour had been fearless. How could they imagine that a man who spoke His mind so openly could slink away into hiding-places like an evil-doer? Brandt remarks that the complaint is addressed to the wrong persons: to the underlings rather than to the hierarchs. It is addressed to those who actually apprehended Jesus, whoever they were. Who composed that crowd it would not be easy in the dark to know.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 26:55-56
55At that time Jesus said to the crowds, “Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. 56But all this has taken place to fulfill the Scriptures of the prophets.” Then all the disciples left Him and fled.
Mat 26:55 Jesus brings into clear light the plotting of the religious leaders (cf. Mat 12:14; Joh 11:53). They were seeking an opportunity to arrest Him away from the crowds of pilgrims and followers (cf. Mat 26:4; Luk 22:2).
NASB, NKJV”robber”
NJB”brigand”
The term denotes a violent, lawless person (cf. Luk 10:30). It was later used in Josephus for an insurrectionist, like Barabbas (cf. Mat 27:16-17).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
a thief = a robber. As in Mat 27:38, Mat 27:44. (Not “thief”, as in Mat 6:19, Mat 6:20; Mat 24:43; or “malefactor”, as in Luk 23:39-43.)
I sat = I used to sit; or, was accustomed to sit. Imperf. Tense.
laid no hold on Me = ye did not (Greek. ou. App-105) seize me.
Fuente: Companion Bible Notes, Appendices and Graphics
55.] Mark begins this with an -it was an answer to their actions, not to their words. Luke, here minutely accurate, informs us that it was to the chief priests and and elders, that our Lord said this. It is strange that the exact agreement of this classification with did not prevent Schleiermacher from casting a doubt on the truth of the circumstance (English Translation, p. 302).
In his submission to be reckoned among the transgressors, our Lord yet protests against any suspicion that He could act as such. There seems to be no necessity for putting an interrogation after .
-during the week past, and perhaps at other similar times.
(Matt. only) to indicate complete quiet and freedom from attack.
is the greatest possible contrast to .
Fuente: The Greek Testament
Mat 26:55. , the multitudes) Our Lord calmed their violence, so that, even though now under the influence of the chief men they did not return to sanity, they might do so more easily at a future period.- , as against a thief) against whom, in a sudden tumult, all staves are used for arms.- , daily) Especially from the Feast of Tabernacles, to that of the Dedication in the same year.- , in the Temple) where you might easily have laid hold of Me.- , ye laid not hold on Me) An instance of Metonvmia Consequents; q. d. You were not able to take Me before; cf. Luk 22:53.[1156]
[1156] You took me not, i.e., rebuking their insincerity, Ye were afraid of the people to take me openly. So Olshausen. Beng. seems to make the idea implied this-Ye were not then able to take me, for your hour and the power of darkness were not then, but are now. Luk 22:53.-ED.
John, for a considerable time before his being beheaded, was kept in prison. But the world was obliged to permit Christ to walk at large, and discourse unrestrictedly, up to these His last moments.-Harm., p. 532.
Fuente: Gnomon of the New Testament
Are: Mar 14:48-50, Luk 22:52, Luk 22:53
I sat: Mar 12:35, Luk 21:37, Luk 21:38, Joh 8:2, Joh 18:20, Joh 18:21
Reciprocal: 1Sa 26:20 – the king 2Ki 6:14 – sent he thither horses Psa 18:4 – floods Jer 48:27 – was he found Mat 26:47 – lo Joh 18:3 – Judas Act 19:9 – daily
Fuente: The Treasury of Scripture Knowledge
6:55
Jesus rebuked the mob for coming out against him armed as if he were a thief. He reminded them of former opportunities of taking him and they did not do so nor even try to. All this showed their evil motive in the present movement.
Fuente: Combined Bible Commentary
Mat 26:55. Multitudes. Especially the rulers and temple-guards (Luk 22:52). Mark (Mar 14:48) says answers, i.e., to their actions, not their words. He was probably bound, at this time, but His protest does not imply a desire to resist.
As against a robber, not a thief, against whom no such display of force would be needed.
Sat. Unmolested and unlike a robber.
Daily. From day to day, as during the past week.
In the temple, the most public place in Jerusalem.
Teaching. Not unobserved, so that you needed to seek me; nor yet riotous or robbing, as your present conduct implies.
And ye took me not. They dared not (chap. Mat 21:46); the method now adopted showed the malignity of an evil conscience, and also a deceitful purpose to turn the current against Him.
Fuente: A Popular Commentary on the New Testament
We had an account of our Lord’s apprehension in the former verses; here, the sad effect of it upon his disciples: They all forsook him, and fled. Had this been done by the giddy multitude who followed him for the loaves, it had been no cause of wonder; but for those who had already forsaken all to follow him, who were faithful though fearful friends; what an addition to his sufferings must this be! no doubt, but the ingratitude of his friends made deeper wounds in his soul than the malice of enemies could make in his body. They that said all to Christ, verse 35, Though we should die with thee, yet we will not deny thee, do here all of them desert and forsake him; when it came to the push, not a man of them stands by him.
Learn thence, That the holiest of men know not their own hearts when great temptations and trials are before them, till they come to grapple with them, and to be engaged in them. We know not our own strength till temptation puts us to the proof.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 26:55-56. In that same hour, Jesus said to the multitude And particularly unto the chief priests and elders, &c, Luk 22:52, Are ye come out as against a thief, &c. Or robber, that would make a desperate resistance, armed in this way with swords and staves, as if you came to seize me at the hazard of your lives? I sat daily with you teaching in the temple When you had opportunities in abundance to have secured me, if there had been any crime with which you could have charged me: yet then you laid no hold on me Ye took me not; so Mark. All this was done, &c. I know the reason of all this better than you yourselves do: you have hitherto been kept under a secret restraint, which is now removed; and this is your hour, in which God has let you loose against me, and the power of darkness is now permitted to rage with peculiar violence, Luk 22:53; for it is under the instigation of Satan and his infernal powers that you now act, with whatever pious names you may affect to consecrate the deed. That the Scriptures might be fulfilled That is, hereby those predictions of the prophets are fulfilled which were uttered under an infallible prescience that all these things would be done. This, says Dr. Doddridge, was a consideration which, if duly applied, might have prevented his disciples from being offended at his sufferings: and it strongly intimated that he still kept up the claim, which he had formerly made, of being the Messiah; and that what he was now to go through was so far from being at all inconsistent with that claim, that, on the whole, it was absolutely necessary, in order to make it out to full satisfaction. Then all the disciples forsook him and fled Immediately, it seems, as soon as they saw him in the hands of his enemies, notwithstanding that they might have followed him with safety, as the priests had no design against them. Perhaps, however, they were afraid that the action of Peter would be imputed to them all, and might bring their lives into danger. But, whatever they apprehended, their precipitate flight in these circumstances was the basest cowardice and ingratitude, considering not only how lately they had been warned of their danger, and what solemn promises they had made of a courageous adherence to Christ; but also what an agony they had just seen him in; what zeal he had a few moments before showed in their defence, what amazing power he had exerted to terrify his enemies into a compliance with that part of his demand which related to the safety of his friends, Joh 18:6-8; and especially that his prophecy of their continued usefulness in his church was equivalent to a promise of their preservation, whatever danger they might now meet with. But thus our Lords prediction concerning their being offended and forsaking him, Mat 26:31, was fulfilled; and by his permitting them to act in this false and cowardly manner, we may learn not to depend too confidently on the friendship and fidelity even of the very best of men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The mob did not need to arrest Jesus secretly and violently at night. They could have found Him easily any day during the Passover season teaching in the temple courtyard. Their nighttime arrest made Jesus look like a dangerous criminal. Jesus pointed out that their time and manner of arresting Him said more about them than about Him. They were the stealthy ones, not He.
"The Lord not only reprimands His disciple, but He also reproves the crowd which is taking Him. Even in His arrest Jesus is King." [Note: Toussaint, Behold the . . ., p. 306.]
"The characterization of the crowds [in Matthew’s story] develops along two lines: through their interaction with Jesus; and through their being contrasted with their leaders. Until Jesus’ arrest, the reader’s attitude toward the crowds is largely one of approval and sympathy." [Note: Kingsbury, Matthew as . . ., p. 24.]
"On balance, then, the Jewish crowds are ’well-disposed’ toward Jesus but ’without faith’ in him. In being without faith in Jesus, they contrast with the disciples. And in being well-disposed toward Jesus, they contrast with their leaders." [Note: Ibid., p. 25.]
Matthew again pointed out that all these events fulfilled Scripture, a point of particular interest to his Jewish readers (Mat 26:56). It was imperative that Messiah fulfill prophecy. The writers of the Old Testament Scriptures were prophets, God’s authoritative representatives. By fleeing, the disciples fulfilled one of these prophecies, as Jesus had predicted (cf. Mat 26:31; Zec 13:7).