Exegetical and Hermeneutical Commentary of Matthew 26:2
Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
2. the passover ] (1) The word is interesting in its ( a) Hebrew, ( b) Greek, and ( c) English form. ( a) The Hebrew pesach is from a root meaning “to leap over,” and, figuratively, to “save,” “shew mercy.” ( b) The Greek pascha represents the Aramaic or later Hebrew form of the same word, but the affinity in sound and letters to the Greek word paschein, “to suffer,” led to a connection in thought between the Passover and the Passion of our Lord: indeed, some of the early Christian writers state the connection as if it were the true etymology. ( c) Tyndale has the merit of introducing into English the word “passover,” which keeps up the play on the words in the original Hebrew (Exo 12:11; Exo 12:13). Before Tyndale the word “ phase ” (for pascha) was transferred from the Vulgate, with an explanation: “For it is phase, that is, the passyng of the Lord” (Wyclif).
the feast of the passover commemorated the deliverance of Israel from the Egyptian bondage. The ordinances of the first Passover are narrated Exo 12:1-14, but some of those were modified in later times. It was no longer necessary to choose the lamb on the 10th of Nisan. The blood was sprinkled on the altar, not on the door-post, those who partook of the paschal meal no longer “stood with loins girded, with shoes on their feet, with staff in hand,” but reclined on couches, as at an ordinary meal; it was no longer unlawful to leave the house before morning (Exo 12:22). The regular celebration of the Passover was part of the religious revival after the return from Captivity. During the kingly period only three celebrations of the Passover are recorded; in the reigns of Solomon, of Hezekiah and of Josiah. For the relation of the Last Supper to the Passover and for further notes on the paschal observance, see below.
The date of this Passover was probably April 3 (old style), a. d. 33 (Mr J. W. Bosanquet in Trans. Soc. Bib. Arch. vol. iv. 2). See note, ch. Mat 2:1.
is betrayed ] either (1) the present for the future, denoting greater certainty or (2) the full relative present “is now being betrayed;” the treacherous scheme of Judas is already afoot.
Fuente: The Cambridge Bible for Schools and Colleges
After two days is – the feast of the Passover.
See the notes at Mat 12:1-8. The festival of the Passover was designed to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their first-born in that night when the firstborn of the Egyptians perished, Exo. 12. The name Passover was given to the feast because the Lord passed over the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Exo 12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan (April), Exo 12:15-20; Exo 23:15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the feast of unleavened bread, Exo 12:18; Lev 23:6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time – a circumstance to which the apostle alludes in 1Co 5:7.
On the tenth day of the month the master of a family separated a lamb or a goat of a year old from the flock Exo 12:1-6, which he killed on the 14th day before the altar, Deu 16:2, Deu 16:5-6. The lamb was commonly slain at about 3 oclock p. m.. The blood of the paschal lamb was, in Egypt, sprinkled on the door-posts of the houses; afterward it was poured by the priests at the foot of the altar, Exo 12:7. The lamb thus slain was roasted whole, with two spits thrust through it – one lengthwise and one transversely – crossing each other near the forelegs, so that the animal was in a manner, crucified. Not a bone of it might be broken – a circumstance strongly representing the sufferings of our Lord Jesus, the Passover slain for us, Joh 19:36; 1Co 5:7. Thus roasted, the lamb was served up with wild and bitter herbs, Not fewer than ten, nor more than twenty persons, were admitted to these sacred feasts. At first it was observed with their loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This, in Egypt, was significant of the haste with which they were about to depart from the land of bondage. The custom was afterward retained.
The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the first cup. Then followed the washing of hands, with another short form of thanksgiving to God. The table was then supplied with the provisions, namely, the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving, and ate it; after which, all the dishes were removed from the table, and a second cup of wine was set before each guest, as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Exo 12:26-27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the Passover. The dishes were then returned to the table, and he said, This is the Passover which we eat, because that the Lord passed over the houses of our fathers in Egypt; and then, holding up the salad and the unleavened bread, he stated the design, namely, that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance.
This done, he repeated Psa 113:1-9; Psa 114:1-8, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the second cup. The hands were then again washed, and the meal then eaten with the usual forms and solemnities; after which they washed the hands again, and then drank another cup of wine, called the cup of blessing, because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lords Supper, called by Paul the cup of blessing, 1Co 10:16. There was still another cup, which was drunk when they were about to separate, called the Hallel, because in connection with it they were accustomed to repeat the lesser Hallel, or Ps. 115; 116; Psa 117:1-2; 118. In accordance with this, our Saviour and his disciples sang a hymn as they were about to go to the Mount of Olives, Mat 26:30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the Passover was about to be accomplished, and he instituted in place of it the supper – the communion – and, of course, the obligation to keep the Passover then ceased.
The Son of man is betrayed – Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time; but they knew that the Passover was at hand, and he then informed them that he would be betrayed.
To be crucified – To be put to death on the cross. See the notes at Mat 27:35.
Mat 26:3
Then assembled … – This was a meeting of the great council or Sanhedrin.
See the notes at Mat 5:22.
The palace – The original word properly denotes the Hall or large area in the center of the dwelling, called the court. See the notes at Mat 9:1-8. It may be understood, however, as referring to the palace itself.
The high priest – Holding the office that was first conferred on Aaron, Exo. 28. The office was at first hereditary, descending on the oldest son, Num 3:10. Antiochus Epiphanes (160 BC), when he had possession of Judea, sold the office to the highest bidder. In the year 152 BC, Alexander, King of Syria, conferred the office on Jonathan (1 Macc. 10:18-20), whose brother Simon was, afterward created by the Jews both prince and high priest, 1 Macc. 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest until the time of Herod, who changed the incumbents of the office at pleasure – a liberty which the Romans ever afterward exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence, it is said that Caiaphas was high priest for that year, Joh 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence, more than one high priest is sometimes mentioned, though strictly there was but one who held the office.
Mat 26:4
By subtlety – By guile, deceit, or in some secret manner, so that the people would not know it.
Jesus was regarded by the people as a distinguished prophet, and by most of them, probably, as the Messiah; and the Sanhedrin did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some place adjacent to the city; and as he passed his nights there and not in the city, there was need of guile to ascertain the place to which he had retired, and to take him.
Mat 26:5
Not on the feast-day – Not during the feast.
The feast lasted for seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times three million people. Amid such a multitude there were frequent tumults and seditions, and the Sanhedrin was justly apprehensive there would be now, if, in open day and in the temple, they took away a teacher so popular as Jesus, and put him to death. They therefore sought how they might do it secretly and by guile.
Mat 26:6
In Bethany – See the notes at Mat 21:1.
Simon the leper – Simon, who had been a leper.
Leper – See the notes at Mat 8:1. It was unlawful to eat with persons that had the leprosy, and it is more than probable, therefore, that this Simon had been healed – perhaps by our Lord himself. John Joh 12:1 says that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simons, and was living with him. Further, he says that they made a supper for Jesus, and that Martha served. He says that this was six days before the Passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the Passover, and after the cleansing of the temple; but it is to be observed,
1.That Matthew and Mark often neglect the exact order of the events that they record.
2.That they do not affirm at what time this was. They leave it indefinite, saying that while Jesus was in Bethany he was anointed by Mary.
3.That Matthew introduced it here for the purpose of giving a connected account of the conduct of Judas. Judas complained at the waste of the ointment Joh 12:4, and one of the effects of his indignation, it seems, was to betray his Lord.
Mat 26:7
There came to him a woman – This woman was Mary, the sister of Lazarus and Martha, Joh 12:3.
Having an alabaster box – The alabaster is a species of marble, distinguished for being light, and of a beautiful white color, almost transparent.
It was much used by the ancients for the purpose of preserving various kinds of ointment in.
Of very precious ointment – That is, of ointment of great value; that was rare and difficult to be obtained. Mark Mar 14:3 and John Joh 12:3 say that it was ointment of spikenard. In the original it is nard. It was procured from an herb growing in the Indies, chiefly obtained from the root, though sometimes also from the bark. It was liquid, so as easily to flow when the box or vial was open, and was distinguished particularly for an agreeable smell. See Son 1:12. The ancients were much in the habit of anointing or perfuming their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a pound of this, Joh 12:3. The pound in use among the Jews was the Roman, of twelve ounces, answering to our troy weight. That there was a large quantity is further evident from the fact that Judas says it might have been sold for 300 pence (about 9 British pounds), and that the house was filled with the odor of the ointment (John).
And poured it on his head – They were accustomed chiefly to anoint the head or hair. John says Joh 12:3 that she poured it on the feet of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it both on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, completes the account by saying that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and of attachment to the Saviour, and therefore deserved to be particularly recorded.
As he sat at meat – That is, at supper. In the original, as he reclined at supper. The ancients did not sit at their meals, but reclined at length on couches. See the notes at Mat 23:6. She came up, therefore, behind him as he lay reclined at the table, and, bending down over the couch, poured the ointment on his head and his feet, and, probably kneeling at his feet, wiped them with her hair.
Mat 26:8
They had indignation – John says that Judas expressed indignation.
Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the bag Joh 12:6 – that is, the purse, or repository of articles given to the disciples and to the Saviour. He was a thief, and was in the habit, it seems, of taking out and appropriating to his own use what was put in for them in common The leading trait of Judass character was avarice, and no opportunity was suffered to pass without attempting by base and wicked means to make money. In his example an avaricious man may learn the true nature and the effect of that groveling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death, and it will always lead its possessor to guilt. No small part of the sins of the world can be traced to avarice, and many, and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity.
Is this waste – This loss or destruction of property. They could see no use in it, and they therefore supposed it was lost.
Mat 26:9
Sold for much – Mark and John say for three hundred pence – that is, for about 9 British pounds.
This, to them, was a large sum. Mark says they complained against her. There was also an implied murmuring against the Saviour for suffering it to be done. The grumbling was, however, without cause. It was the property of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. They had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to pagan nations, or in aiding the poor. The people of the world, like Judas, regard it as wasted. Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other people, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be wasted, yet, if their Lord commands it, it will be found to be the only way in which it was right for them to dispose of that property, and will be found not to have been in vain.
Mat 26:10
Trouble ye the woman – That is, disturb her mind by insinuations, as if she had done wrong.
A good work on me – She has done it with a mind grateful, and full of love to me.
The work was good, also, as it was preparative for his death, Mat 26:12.
Mat 26:11
For ye have the poor … – Mark adds, Whensoever ye will, ye may do them good. It was right that they should regard the poor.
It was a plain precept of religion (see Psa 41:1; Pro 14:21; Pro 29:7; Gal 2:10), and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty then incumbent was that which Mary had performed. They would afterward have abundant occasion to show their regard for the poor.
Me ye have not always – He alludes here to his dying, and his going away to heaven. He would still be their friend and their Saviour, but would not be physically always present with them, so that they could show kindness in this way to him.
Mat 26:12
She did it for my burial – It is not to be supposed that Mary understood clearly that he was then about to die – for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord.
He said that it was a proper preparation for his burial. In ancient times, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was really a preparation for that burial; a fitting him in a proper manner for the tomb.
Mat 26:13
A memorial – Anything to produce remembrance. This would be told to her honor and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection.
Mat 26:14
Then one of the twelve … – Luke says that Satan entered into Judas.
That is, Satan tempted (instigated) him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favorable opportunity to make money rapidly by selling his Lord.
Judas Iscariot – See the notes at Mat 10:4.
Unto the chief priests – The high priest, and those who had been high priests. The ruling men of the Sanhedrin. Luke adds that he went also to the captains Luk 22:4. It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were called captains, Act 4:1. These men were commonly of the tribe of Levi, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer his services in accomplishing what they so much desired to secure. Probably his object was to get as much money as possible, and he might therefore have attempted to make a bargain with several of them apart from each other.
Mat 26:15
And they covenanted with him – Made a bargain with him.
Agreed to give him. Mark says they promised to give him money. They did not pay it to him then, lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him. See Mat 27:3; Act 1:18.
Thirty pieces of silver – Mark and Luke do not mention the sum. They say that they promised him money – in the original, silver. In Matthew, in the original, it is thirty silvers, or silverlings. This was the price of a slave (see Exo 21:32), and it is not unlikely that this sum was fixed on by them to show their contempt of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum. The money usually denoted by pieces of silver, when the precise sum is not mentioned, is a shekel – a silver Jewish coin amounting to about 50 cents, or 2 shillings, 3d. The whole sum, therefore, for which Judas committed this crime was 15, or 3 pounds, 7 shillings, 6d (circa 1880s).
Mat 26:16
Sought opportunity to betray him – Luke adds, in the absence of the multitude. This was the chief difficulty – to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult.
The opportunity which he sought, therefore, was one in which the multitude would not see him, or could not rescue the Saviour.
To betray him – The word betray commonly means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfulness is professed. All this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to deliver up, or to give into their hands. He sought opportunity how he might deliver him up to them, agreeably to the contract.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. The passover] A feast instituted in Egypt, to commemorate the destroying angel’s passing over the houses of the Israelites, when he slew the firstborn of the Egyptians. See the whole of this business largely explained in the Notes on Ex 12:1-27. This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Lu 22:1-7. The three most signal benefits vouchsafed to the Israelites were,
1. The deliverance from the slavery of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover.
2. The giving of the law; to commemorate which, they kept the feast of weeks.
3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles.
See these largely explained, Ex 23:14; Le 23:2-40.
The Son of man is betrayed, (rather delivered up,) to be crucified.] With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood! These two verses have no proper connection with this chapter, and should be joined to the preceding.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye know that after two days is [the feast of] the passover,…. Which was kept in commemoration of the deliverance of the Israelites from Egypt; and was typical of Christ the passover, who was now to be sacrificed for his people. This was said on Tuesday, and on the Thursday following, the passover began. Christ speaks of this as a thing well known to the disciples, as it must be, since it always began on a certain day, the fourteenth of the month Nisan; which month answered to part of our March, and part of our April; and though there was very frequently an intercalation of a whole month in a year, made by the sanhedrim, to keep their festivals regularly in the proper season of the year; yet previous public notice was always given of this, either by fixing a paper upon the door of the sanhedrim r, signifying such an intercalation made, which served for the inhabitants of Jerusalem; or by sending messengers with letters into all distant places s, acquainting them with it. So that the times of these festivals were always well known; even to the common people:
and the son of man is betrayed to be crucified; it must not be thought that this was equally known by the disciples, as the former; for though they might know, or at least remember, that Christ had told them that he should suffer many things of the priests, Scribes, and elders, who would deliver him to the Gentiles, to be crucified; yet might not understand that this passover was to be the time, when this should be done: by “the son of man”, Christ means himself, who was truly and really man, the seed of the woman, the son of Abraham and of David; a character by which the Messiah is described in the Old Testament, Ps 80:17 Da 7:13, and hence frequently used by Christ of himself; which, as it expresses the truth of his human nature, so the weaknesses and infirmities he bore in it; and is very properly used here, when he is speaking of his being to be betrayed and crucified. What he says of himself is, that he is “betrayed”; that is, is to be betrayed, or will be betrayed, meaning at the passover, which was to be in two days time. Christ speaks of his being betrayed, as if it was already done; not only because it was so near being done, there being but two days before it would be done; but because it was a sure and certain thing, being determined in the purpose of God, and foretold in prophecy that it should be; and besides, Judas had now resolved upon it within himself, and was forming a scheme how to bring it about. And this respects not only the act of Judas in betraying him into the hands of the chief priests, but also the delivery, as the word here used signifies, of him by them, to the Roman governors; for they, as Stephen says, were also his betrayers and murderers; yea, it may include the delivery of him by Pilate, to the Jews and Roman soldiers; and the rather, because it follows, “to be crucified”; which was a Roman, and not a Jewish punishment. This was typified by the lifting up the brazen serpent on a pole, and foretold by the prophets of the Old Testament, Ps 22:16, and predicted by Christ himself, sometimes more covertly, Joh 12:32, and sometimes in express words, Mt 20:19, and was a very painful and shameful death, and which showed him to be made a curse for his people. It appears from hence; that the crucifixion and death of Christ, were not casual and contingent events, but were determined by the counsel of God, with all circumstances attending: the betraying and delivery of him were by the determinate counsel and foreknowledge of God; and not only his death, but the manner of it by crucifixion, was pointed out in prophecy, and was a certain thing; and the very time of his death was fixed; which shows the early concern of God for the salvation of his people, and his wonderful grace and mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this: he knew not only that he should be betrayed, but he knew from the beginning who would betray him; he not only knew that he should die, but he knew what kind of death he should die, even the death of the cross; and he knew the exact time when he should die, that it would be at the following passover, which was just at hand; and he had suggested this to his disciples, and therefore he speaks of it as a thing known unto them; at least what they might have known, and concluded from what he had said to them,
Mt 20:18, and the whole is a considerable proof of his being God omniscient. And he thought fit to put his disciples in mind of it, because the time drew nigh; that their memories being refreshed with it, they might be prepared for it, and not be surprised, shocked, and offended at it, when it came to pass; which shows the tender concern our Lord had for them.
r Targum in Cant. vii. 4. s Maimon Hilch. Kiddush Hachodesh, c. 4. sect. 17.
Fuente: John Gill’s Exposition of the Entire Bible
Cometh (). Futuristic use of the present middle indicative. This was probably our Tuesday evening (beginning of Jewish Wednesday). The passover began on our Thursday evening (beginning of Jewish Friday).
After two days ( ) is just the familiar popular mode of speech. The passover came technically on the second day from this time.
Is delivered up (). Another instance of the futuristic present passive indicative. The same form occurs in verse 24. Thus Jesus sets a definite date for the coming crucifixion which he has been predicting for six months.
Fuente: Robertson’s Word Pictures in the New Testament
Is betrayed [] . The present tense expresses here something which, though future, is as good as present, because already determined, or because it must ensue in virtue of an unalterable law. Thus the passover is [] : it must come round at the fixed season. The Son of Man is betrayed according to the divine decree. Compare ver. 24.
Fuente: Vincent’s Word Studies in the New Testament
(2) After two days is the feast of the passover.Assuming (as the facts of the case lead us to assume, but see Notes on Joh. 13:1) the Last Supper to have coincided with the actual Paschal Feast, the point of time at which the words were spoken would either be some time on what we should call the Tuesday evening of the Passion week, or, following the Jewish mode of speech which found three days in the interval between our Lords entombment and resurrection, on the morning or afternoon of Wednesday.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Ye know Our Lord begins with telling them what they knew; but he finished by telling them what they do not know until he tells them. The true teacher leads his pupils from the known to the unknown. The disciples knew that the passover was coming; Jesus knew that the crucifixion was coming. Though his mission as prophet was discharged, his foreknowledge as a prophet was not diminished. He is prophet, that is, master, by clear, calm foresight, of the whole train of transactions.
After two days This was uttered probably at sunset on Tuesday; just twice twenty-four hours before the time of his paschal supper with his disciples, which took place on the Thursday evening preceding the Friday of the crucifixion.
Passover This was the great feast of the Jews in commemoration of their departure from Egypt, when the destroying angel who cut off the first-born of the Egyptians was made to pass over the residences of the Jews harmless. A victim was upon that occasion slain by divine command, and his blood stricken on the two door-posts and upon the lintel, or top cross-piece, as a sign that the house was the abode of an Israelite. See Exo 12:1-30. In annual commemoration of this the following passover rites were appointed: On the tenth day of the month Nisan, (corresponding nearly to our April,) a male lamb without blemish, of either sheep or goats, was selected. It was to be kept until the fourteenth day of Nisan, when it was to be slain by the priest between the two evenings of three and six o’clock, and the blood was to be poured at the foot of the great altar. At evening each family, including not less than ten persons, was to eat the lamb. They were originally commanded to do this with all the tokens of rapid departure. Their feet were to be shod, their loins girt, their staff in hand, and they were to eat not reclining, but standing, and their bread was to be unleavened, and the whole was to be done “with haste.” “Bitter herbs” were to be eaten, as a symbol of their bitter sufferings in Egypt. Seven days were set apart (Exo 12:15) as a feast of unleavened bread. The first and last were to be days of holy convocation. The first day commenced with the eve on which the paschal lamb was eaten. In the Passion Week it was Friday. See note on Mat 26:5.
We here remark that the victim was a true vicarious sacrifice. Egypt for his sins was punished by the selection of a human representative, namely, his first-born. Israel too was a sinner; but he suffered by substitution of the “lamb without spot.” The paschal lamb was slain, and was to be, not boiled like other sacrifices, but roasted, to indicate by fire the terrible agonies of the atoning victim; and being roasted upon the cross-spit, he was literally crucified. The blood of the first victim sprinkled upon Israel’s lintel is a most remarkable symbol of that blood sprinkled upon our souls, whereby God knows us for his own and spares us when he makes inquisition for blood.
The passover lamb is indeed a wondrous type of “the Lamb of God that taketh away the sin of the world;” by whose sprinkled blood we are saved from death and redeemed from spiritual bondage. It was on the passover night that our Lord instituted the sacrament as a bloodless continuation of the same commemoration, divested of its special Jewish significance. And our Lord himself was slain at this very feast, which was appointed by Moses to predict beforehand his death. On this occasion the Jews slew, not only the typical victim, but the real victim typified by their feasts and sacrifices.
Fuente: Whedon’s Commentary on the Old and New Testaments
“You know that after two days the Passover is coming, and the Son of man is delivered up to be crucified.”
Matthew is constantly aware of Jesus’ exact words (compare Mat 26:27-29; Mat 26:31-32), and of words spoken by others (Mat 26:15; Mat 26:61; Mat 26:66; Mat 26:71), the latter no doubt passed on by early converts who were present, and we have an example of it here. While the Chief Priests were still struggling in their minds as to when they would be able to deal with Him (Mat 26:5), Jesus’ words make clear that He was in no doubt as to what would happen. He knew when His hour was to be.
‘In two days.’ Jesus knew that He had but two days left, and then the Passover would come and He would be delivered up by the Chief Priests and Elders into the hands of the Romans, in order for Him to be crucified. Crucifixion was a Roman form of punishment. ‘Two days’ indicated a very short time, being less than the standard ‘three days’ which usually indicated a short time.
The description ‘The Passover’ regularly in Jesus’ day indicated the whole Feast of Passover and Unleavened Bread (Exodus 12), an eight day Feast, although Passover itself, which was celebrated on the first day, commemorated God’s great deliverance of His people from the angel of death, and subsequently from Egypt. On this day the Passover lambs were offered in the Temple, and then the carcases were taken to homes within the city of Jerusalem where, as their new day began in the evening, they were eaten by families who gathered for the purpose. They were eaten along with unleavened bread (all leaven having been removed from their houses) and bitter herbs. It was a time of both solemnity and rejoicing, and it reminded them that they themselves were not only a part of that great deliverance, but could look for God to again deliver them in the future. It was thus a time when great expectations were aroused. This would then be followed by the remainder of the Feast, the seven days of the Feast of Unleavened Bread. The first day of the seven (on which Jesus celebrated the Passover meal and was crucified) was a special Sabbath, with a multiplicity of offerings and sacrifices being required (see Num 28:17-25), including the second Chagigah, a peace offering of which any who were defiled could not partake (thus Joh 18:28). Many personal thankofferings and freewill offerings would also be offered on that day. And similar offerings and sacrifices would continue throughout the seven days of the feast. On what would be to us the evening of the Sabbath, but was strictly the commencement of the second day of the feast, a sheaf of the firstfruits of the harvest would be gathered, which on the next morning would be waved before the Lord. It was at this time that it was discovered that Jesus had risen from the dead, ‘the firstfruits of those who slept’ (1Co 15:20). Unlike Passover, Unleavened Bread was also an agricultural feast celebrating the commencement of the first harvest of the year, but the two had become one.
“The Son of man is delivered up to be crucified.” Jesus continues to speak of Himself as ‘the Son of Man’. He wants them to recognise that Dan 7:13-14 is in process of fulfilment, and that what is happening is happening in accordance with the purposes of God revealed in the Scriptures. But what a seeming contradiction in ideas. The Son of Man, who should be approaching the throne of God in the clouds in order to receive glory and kingly rule is rather to be handed over to men. However, a careful study of the passage in Daniel reveals that the One described there also comes out of tribulation, the tribulation through which His people must also pass (Dan 7:25). Thus even there He is to come to God out of suffering.
‘Delivered up.’ Humanly speaking He is being ‘delivered up’ by the Chief Priests and Elders (Mat 26:3) and by Judas (‘betrayed’ is strictly ‘delivered up’). But that is only the human side. In the final analysis He is being delivered up by His Father, for with Jesus the undesignated passive verb regularly refers to God. And thus while men were convinced that they were delivering Him up, His disciples were intended to recognise that it was really God Who was delivering Him up (compare Rom 8:32). By carrying out their evil designs the Chief Priests and Elders would unwittingly be following out the purposes of God. The same had been true in the case of John years before. He too had been ‘delivered up’ (Mat 4:12) in accordance with the will of God. Jesus being ‘delivered up’ (sometimes translated ‘betrayed’) is in fact a theme of this passage, see Mat 26:16; Mat 26:21; Mat 26:23-25; Mat 26:45-46; Mat 26:48, and it reminds us that God is in control even while man is doing his worst.
‘To be crucified.’ Jesus now had no doubt as to what His fate was going to be. This was the Roman method of punishment, and He would know, as all knew, that there were already a number of Jews lined up to be crucified at the Feast. They were intended to be object lessons to the Jews. But He alone knew at this stage that He would be among them. Again there is the dual thought that it was both the Romans and God who would be crucifying Him. In the end all was in His hands.
We should not lose sight of what was involved. It indicated that His own people were rejecting Him and handing Him over to the Gentiles. He was being avowedly cut off from Israel. But what they failed to recognise was that by their action they were in fact cutting themselves off from God and from being His people (Mat 21:41; Mat 21:43), and that this would finally result in the destruction of Jerusalem.
These verses record the fourth major prediction of Jesus’ death given by Him to His disciples (compare Mat 16:21; Mat 17:22-23; Mat 20:18-19), but only this and the previous one mention crucifixion. He was thus becoming increasingly aware of just how His death was going to be arranged the Jewish leadership, in such a way as, in their view, not to taint them.
Fuente: Commentary Series on the Bible by Peter Pett
2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
Ver. 2. Is the feast of the passover ] At which feast, Christ our passover was sacrificed for us,1Co 5:71Co 5:7 , and we were purchased by his blood, as Israel was typically out of the world by the blood of the paschal lamb; our hearts being sprinkled therewith by the hyssop bunch of faith, from an evil conscience, and our bodies washed with pure water, Heb 10:22 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. . ] This gives no certainty as to the time when the words were said: we do not know whether the current day was included or otherwise. But thus much of importance we learn from them: that the delivery of our Lord to be crucified, and the taking place of the Passover, strictly coincided . The solemn mention of them in this connexion is equivalent to a declaration from Himself, if it were needed, of the identity, both of time and meaning, of the two sacrifices; and serves as the fixed point in the difficult chronological arrangement of the history of the Passion. The latter clause, . . . depends on as well as the former. Our Lord had doubtless before joined these two events together in his announcements to his disciples. To separate this clause from the former, ‘and then’ &c. seems to me to do violence to the construction. It would require .
Fuente: Henry Alford’s Greek Testament
Mat 26:2 . , used both of festival, as here, and of victim, as in Mat 26:17 . The Passover began on the 14th of Nisan; it is referred to here for the first time in our Gospel. , present, either used to describe vividly a future event (Burton, M. T., 15) or to associate it with the feast day as a fixture ( ), “calendar day and divine decree of death fixed beyond recall” (Holtz., H. C.), or to imply that the betrayal process is already begun in the thought of the false-hearted disciple.
Fuente: The Expositors Greek Testament by Robertson
Ye know. Greek. oida. App-132.
after. Greek. meta.
after two days, &c. See App-156.
is = takes place, or cometh. Greek. ginomai. See note on “fulfilled”, Luk 21:32.
passover. Greek. pascha, an Aramaic word. Hebrew. pesach. App-94.
the Son of man. See App-98.
betrayed = delivered up. The Present Tense is the Figure of speech Prolepsis (App-6). See note on “ye slew”, Mat 23:35.
to = for: i.e. for the purpose of. Greek. eis. App-104.
crucified = hung upon a stake. Greek. stauros was not two pieces of wood at any angle. It was an upright pale or stake. Same as xulon, a piece of timber (Act 5:30; Act 5:10, Act 5:39. Gal 1:3, Gal 1:13. 1Pe 2:24). Even the Latin crux means a mere stake, or stave (compare verses: Mat 26:47, Mat 26:55, &c.); while stauroo (here) means to drive stakes. See App-162.
Fuente: Companion Bible Notes, Appendices and Graphics
2. .] This gives no certainty as to the time when the words were said: we do not know whether the current day was included or otherwise. But thus much of importance we learn from them: that the delivery of our Lord to be crucified, and the taking place of the Passover, strictly coincided. The solemn mention of them in this connexion is equivalent to a declaration from Himself, if it were needed, of the identity, both of time and meaning, of the two sacrifices; and serves as the fixed point in the difficult chronological arrangement of the history of the Passion. The latter clause, … depends on as well as the former. Our Lord had doubtless before joined these two events together in his announcements to his disciples. To separate this clause from the former, and then &c. seems to me to do violence to the construction. It would require .
Fuente: The Greek Testament
Mat 26:2. , after two days) Our Lord foretold His death by various measures of time.[1108] , and) sc. and therefore, as this time is suitable for the transaction.-, is betrayed) The present tense. Our Lord was preparing Himself entirely[1109] for suffering, and His enemies were labouring to effect the same object: see Mar 14:1.
[1108] Just as there is said to be a space of three days from the evening of Friday to the dawn of light on the Lords day: so here a space of two days is said to intervene between Wednesday and Thursday, which latter was the day of the Passover and of unleavened bread, Mar 8:31; Mar 14:11-12. So among the Romans sometimes the expression ante diem Secundum Kalendas means the same as pridie Kal. Matthew narrates, in an abbreviated and condensed form, the delivering up of Jesus to be crucified. His being delivered up was accomplished step by step: through the instrumentality of Judas on the night of Thursday; through Caiaphas on the following morning; and through Pilate, after about two hours having intervened. Thus we come from the betrayal to the crucifixion.-Harm., p. 487. The day (Thursday) which intervened between this speech of our Lord and the crucifixion is mentioned in Mat 26:17.-V. g.
[1109] In the original, Totum se comparabat Jesus ad patiendum.-(I. B.)
Fuente: Gnomon of the New Testament
know: Mar 14:1, Mar 14:2, Luk 22:1, Luk 22:2, Luk 22:15, Joh 13:1
the feast: Exo 12:11-14, Exo 34:25, Joh 2:13, Joh 11:55, Joh 12:1
betrayed: Mat 26:24, Mat 26:25, Mat 17:22, Mat 20:18, Mat 20:19, Mat 27:4, Luk 24:6, Luk 24:7, Joh 13:2, Joh 18:2
Reciprocal: Num 28:16 – General Deu 16:2 – sacrifice Mat 16:21 – began Mat 26:18 – My time Mat 26:21 – Verily Mat 26:45 – the hour Mar 9:31 – The Son Mar 14:41 – the Son Mar 15:6 – General Luk 9:44 – for Luk 23:33 – they crucified Joh 18:4 – knowing Joh 18:32 – the saying 1Co 11:23 – the same
Fuente: The Treasury of Scripture Knowledge
26:2
The passover was a feast of the Jews that was instituted in Egypt on the night of the slaying of the firstborn of the Egyptians (Exodus 12). It became one of the annual feasts of the nation at which time all the males were required to go to the city of Jerusalem where it was celebrated in commemoration of the Egyptian event. After two days would come the regular date which was Friday, the 14th day of the 1st month. Jesus and his apostles ate the feast two days before the regular time. As proof of this, the italicized words above indicates it, and Joh 18:28 records a statement that shows the Jews had not yet eaten of the pass-over, although it was the day after Jesus and his apostles had eaten theirs. There was a reason for his observing it at this time for he knew that he was to die the next day and hence would not get to partake of it if he waited for the established time. This should not confuse us any in view of the emergency, and also the authority of Jesus. Chapter 12:8 states that the Son of man is Lord of the sabbath, and he certainly is Lord of other days also.
Fuente: Combined Bible Commentary
Mat 26:2. After two days. This means, the day after tomorrow, according to Jewish usage. As Wednesday had begun, Friday is the day indicated, beginning at sundown on (our) Thursday.
The passover cometh. On the origin of this feast, see Exodus 12. The word passover expresses the literal sense of the Hebrew word, which refers to the passing over of the destroying angel, sparing the first-born of Israel in Egypt. It was the greatest Jewish festival; a sacrificial feast (the paschal lamb with its blood sprinkled on the door-posts) and a memorial feast of thanksgiving. The lamb was not consumed on the altar, nor made the portion of the priests, but used as food by the household of the offerer. Other ideas were expressed in the observances connected with it, most of which were typical of Christ our Passover. The word passover is used in a threefold sense in the New Testament: (1.) The paschal lamb itself; Mar 14:12; Luk 22:7. (2.) The sacrificial lamb and the supper, Mat 26:17; Mar 14:14; Luk 22:11. (3.) The whole feast of unleavened bread, which lasted seven days, which is the sense here, and in Luk 22:1; comp. Joh 2:13; Joh 6:4; Joh 11:15; Joh 12:1; Joh 13:1, etc.
Delivered up to be crucified. The prophecy here is of the time. The events had already been foretold. That time was appointed, because our Lord would thus fulfil all that was typified in the Passover.
Fuente: A Popular Commentary on the New Testament
Verse 2
Passover; a feast, celebrated by the Jews for one week, commencing at the 15th of their month Nisan, which was early in the spring. It was instituted to commemorate the passing over of the dwellings of the Israelites by the angel sent to destroy the first born among the Egyptians. (Exodus 12:3-17.)
Fuente: Abbott’s Illustrated New Testament
26:2 {2} Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
(2) God himself and not man appoints the time that Christ should be crucified.