Exegetical and Hermeneutical Commentary of Matthew 26:5
But they said, Not on the feast [day,] lest there be an uproar among the people.
5. on the feast day ] Better, during the feast, including the Passover and the seven days of unleavened bread.
lest there be an uproar among the people ] The great danger at the time of the Passover, when the people, numbering hundreds of thousands, filled the city and encamped in tents outside the walls like a vast army. At a Passover, less than 30 years before, the people, partly to avenge the death of two Rabbis, rose against Archelaus, and were cruelly repressed with a slaughter of 3000 men (Joseph. Ant. xvii. 9. 3); see also xvii. 10. 2, where a similar rising against Sabinus, during the feast of Pentecost, is described.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 5. Not on the feast day, lest there be an uproar] It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note.
He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they said, not on the feast day,…. Upon mature deliberation, it was an agreed point with them, at least it was carried by a majority, that nothing of this kind should be attempted to be done on the feast day, on any of the days of the feast of passover, which was now at hand; though this was contrary to their common rules and usages: for, a person that sinned presumptuously, and such an one they accounted Jesus to be, they say a,
“they do not put him to death by the order of the sanhedrim of his own city, nor by the sanhedrim of Jabneh; but they bring him up to the great sanhedrim at Jerusalem, and keep him “until the feast”, and put him to death, , “on a feast day”; as it is said, De 17:13, “and all the people shall hear and fear”, c.”
But what influenced them at this time to take another course, is the reason following
lest there be an uproar among the people: they had no fear of God before their eyes, or in their hearts, only the fear of the people; many of whom believed in Christ, and others that did not, yet had a great veneration for him, having seen his miracles, and received favours from him; themselves, or their friends and relations, being cured by him of various diseases: besides, at the feast, people from all parts came up to Jerusalem; and they knew that large numbers from Galilee, where he had the greatest interest, would be present; and they feared, should they attempt anything of this nature at this time, the people would rise, and rescue him out of their hands. But God had determined otherwise, and his counsel shall stand; it was his pleasure, that he should be put to death at this feast, that the truth might answer the type of the passover lamb; and that all Israel, whose males now met together, might be witnesses of it: and so it was, that though these men had concluded otherwise in their council; yet an opportunity offering by Judas, to get him into their hands, they embrace it; and risk the danger of the people’s uprising, who they found compliant enough to their wishes.
a Misn. Sanhedrin, c. 10. sect. 4. Maimon. Hilch. Memarim, c. 3. sect 8.
Fuente: John Gill’s Exposition of the Entire Bible
A tumult (). They feared the uprising in behalf of Jesus and were arguing that the matter must be postponed till after the feast was over when the crowds had scattered. Then they could catch him “by craft” () as they would trap a wild beast.
Fuente: Robertson’s Word Pictures in the New Testament
5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ’s suffering.
Fuente: Calvin’s Complete Commentary
5. Not on the feast day They thus decided that it should not be on the feast day, that is, on Friday; but God overruled them, and it took place on that very day. It was in fact customary with the Roman rulers to select the passover as the best occasion for the execution of criminals, when the large multitude being present, the sight was calculated to impress the public mind. But for Jesus there were so many friends likely to be present from Galilee and from the country, that the conspirators feared an attempt at rescue. So severe, they knew, was the rule of Pilate, that at any appearance of a fray the Roman guard in the fortress of Antonia would be let loose upon both parties alike, even though their blood, like that of certain Galileans, should be mingled with their sacrifices. But the offer of Judas, of an apprehension without a fray, both relieved and changed their minds. Jesus was crucified during the passover week; the type of the passover was more clearly carried out; and the fact of his crucifixion was made more public through the Jewish nation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But they said, “Not during the feast, lest a tumult arise among people.” ’
They had the sense to recognise that it could not be done during the Feast as the public arrest of One Whom many saw as a prophet would undoubtedly arouse the fanaticism of many in the crowds. Indeed those sent to arrest Him might even be stoned. It would thus need to be postponed until after the Feast. They could not afford trouble during it, with the governor’s eagle eye on them. And the problem was that in an overcrowded Jerusalem Jesus always seemed to be surrounded by crowds. They thus had no way of getting at Him while He was alone with only His disciples for company. They knew that such a situation might sometimes happen at night, but then they had no idea where He was.
Note the deliberate contrast between Jesus knowing when it was going to happen, and the uncertainty of these men who had no idea when they would be able to do it. (It would be the treachery of Judas that would make them suddenly change their minds, when like minds came together). Note also their hatred which is in such contrast with the woman about to be described. They simmered in fury, she glowed with love,
Fuente: Commentary Series on the Bible by Peter Pett
Mat 26:5. Not on the fast-day ‘, the feast; that is to say, the whole time of the solemnity, which lasted seven days. All this interval was favourable to uproars and seditions, on account of the vast concourse of people. It is very remarkable, that the Jews in this instance receded from their usual custom; which was, to punish the most heinous criminals at this very time, that the example might be more general and diffusive. The priests, however, were doubtless more apprehensive of the Galileans, among whom Jesus resided, than of the inhabitants of Jerusalem. However, through fear of an uproar among the people, they determined to depart from their usual mode of proceeding. This circumstance, therefore, affords us an illustrious proof of the interposition of the divine Providence; for the Jews, having a fair opportunity offered them by the treachery of Judas of apprehending our blessed Lord, relinquished their intended design of not apprehending him on the feast-day, and thereby our Lord’s crucifixion had a greater number of witnesses, and fell out upon the very time when the paschal lamb was slain. See Grotius, and Josephus, Antiq. b. 20. 100: 4.
Fuente: Commentary on the Holy Bible by Thomas Coke
5 But they said, Not on the feast day , lest there be an uproar among the people.
Ver. 5. Not on the feast day, lest, &c. ] But God would have it on that feast day, and no other, Act 4:27 . And here these wicked ones fulfil the divine decree: but no thanks to them: more than to Haman for Mordecai’s advancement, whereunto Haman held the stirrup only. Divinum consilium dum devitatur impletur, saith a Father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 26:5 . : points back to Mat 26:1 , which fixes the passion in Passover time, while the Sanhedrists thought it prudent to keep off the holy season for reason given. , etc., to avoid uproar apt to happen at Passover time, Josephus teste (B. J., i., 4, 3).
Fuente: The Expositors Greek Testament by Robertson
Not. Greek. me. App-105. Not the same as in verses: Mat 26:11, Mat 26:24, Mat 26:29, Mat 11:35, Mat 11:39, Mat 11:40, Mat 11:42, Mat 11:53, Mat 11:70, Mat 11:72, Mat 11:74.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 26:5. , in the feast[1111]) Even then! They wished to delay the matter until the people, who were then collected in great numbers on account of the Passover, should have departed, after the conclusion of the festival. But as the traitor offered his services, they cast delay aside. Thus the Divine counsel was fulfilled.- , the people) who acknowledged Jesus as a Prophet, and were then assembled in great numbers.
[1111] Mat 26:6. , in Bethany) No doubt the banquet or supper, with its attendant circumstances, and the anointing, were one and the same, which are specified by John in the regular order of time, ch. Mat 12:1, etc., but by Matthew and Mark merely incidentally in passing. The anointing excited the indignation of Judas; and, after he had cherished it in his bosom for several days, Satan suggested to him the act of betrayal, and in person took possession of the wretched man. It cannot readily be supposed, 1) that it was some other woman rather than Mary, the one so pre-eminently beloved by the Saviour, who obtained the promise of her deed, nay, even her own self, being had in remembrance [Mat 26:13]: for, in fact, of no other woman whatsoever, save Mary, is the name recorded in connection with this event. Also, it is rather hard to credit, 2) that the pious disciples would have employed afresh [Mat 26:8], within a few days after, the pretext [Joh 12:5-6] concerning the 300 pence which might have been given to the poor by the sale of the ointment,-a pretext which, when employed by Judas, our Lord had confuted with such force. Finally, 3) Jesus declared the very day of the anointing, as marked by John, to be the one and only day of His being made ready thereby for His burial: there cannot, therefore, be any second day, in Matthew and Mark, of His being in that same condition [viz. of being made ready for burial]. Nor, besides, is there anything to forbid the supposition, that all things which John records happened in the house of Simon the leper, and that Mary anointed with the precious ointment, first the head, then also the feet of the Saviour; which facts John states in an abbreviated form, as intending to record the wiping of His feet with the hairs of her head.-Harm., p. 493, etc.
Fuente: Gnomon of the New Testament
Not: Psa 76:10, Pro 19:21, Pro 21:30, Isa 46:10, Lam 3:37, Mar 14:2, Mar 14:12, Mar 14:27, Luk 22:7, Joh 18:28, Act 4:28
lest: Mat 14:5, Mat 21:26, Luk 20:6
Reciprocal: Psa 21:11 – imagined Mat 27:15 – General Mar 15:6 – General Luk 22:6 – in the absence of the multitude Act 4:21 – how Act 5:26 – they Act 12:4 – intending Act 19:40 – uproar Act 21:31 – that all Act 26:26 – this thing 1Co 5:8 – neither
Fuente: The Treasury of Scripture Knowledge
26:5
The Jews were not concerned about disturbing the holy feast, but wished to avoid any conflict with the people. In other words, they were acting on policy more than on principle and wished to retain their popularity.
Fuente: Combined Bible Commentary
Mat 26:5. Not during the feast, i.e., the Passover week, during which the multitudes (sometimes reckoned at three millions on such occasions) remained at Jerusalem. Most of Christs followers were Galileans, and the Galileans were all considered bold and quarrelsome. This feast was often the occasion of insurrection, according to Josephus. They could not take Him when they would (Joh 10:39), yet must take Him at a time when they purposed not, but which He had predicted (Mat 26:2). Both the taking and killing took place between the evenings of Thursday and Friday, which made up the first Passover day. Even in the greatest humiliation His power and truth still shine forth.
Fuente: A Popular Commentary on the New Testament
26:5 But they said, Not on the {a} feast [day], lest there be an uproar among the people.
(a) By the word “feast” is meant the whole feast of unleavened bread: the first and eighth day of which were so holy that they were not allowed to do any work on it, though the whole company of the Sanhedrin determined otherwise: And yet it came to pass through God’s providence, that Christ suffered at that time, so that all the people of Israel might be witnesses of his everlasting sacrifice.