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Mat_26:65. As may be seen from 2Ki_18:17, the rending of the garments as an indication of unusual vexation was indulged in above all on hearing any utterance of a blasphemous nature. See Buxtorf, Lex. Talm. p. 2146; Schoettgen, p. 234; Wetstein on our passage. Maimonides, quoted by Buxtorf as above, thus describes the usual mode of proceeding in such cases: “Laceratio fit stando, a collo anterius, non posterius, non ad latus neque ad fimbrias inferiores vestis. Longitudo rapturae palmus est. Laceratio non fit in interula seu indusio linteo, nec in pallio exteriori: in reliquis vestibus corpori accommodatis omnibus fit, etiamsi decem fuerint.” The last-mentioned particular may serve to account for the use of the plural τὰ ἱμάτια (1Ma_2:14). That part of the law which forbade the high priest to rend his garments (Lev_10:6; Lev_21:10) had reference merely to ordinary mourning for the dead. Comp. 1Ma_11:71; Joseph. Bell. ii. 15. 4.
ἐβλασφήμησε ] in so far as by falsely pretending to be the Messiah, the Son of God, and by further arrogating to Himself participation in divine honour and authority, Mat_26:64, He had been guilty of insulting the majesty of God; comp. Joh_5:18; Joh_10:33. The pain of the high priest no doubt represented the genuine vexation of one who was most deeply moved; but the judgment which he formed regarding Jesus was based upon the gratuitous assumption that He was not the Messiah, and indicates a predisposition to find Him guilty of the capital charge (Lev_24:16). For τί ἔτι χρ . ἔχ . μαρτ ., comp. Plat. Rep. p. 340 A.