Bibelkommentare

Matthew 26:1-2. When Jesus had finished all these sayings — The sayings or discourses which he began to deliver on his leaving the temple, (Matthew 24:1,) and continued, till he had declared all that is contained in the two preceding chapters; He said unto his disciples, Ye know, &c. — When he sat down on the mount of Olives, he was so far on his way to Bethany, and before he rose up to depart, he thought fit to add a word or two concerning his own death. For, as the greatest trial that his disciples were ever to meet with was now approaching, in their Master’s humiliation and sufferings; therefore, to prepare them for this scene, he foretold those sufferings, together with the particular time and manner of them; and thus proved, that he perfectly knew whatever was to befall him, and that his sufferings were all voluntary and necessary. After two days is the passover — The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which, having solemnly blessed, he divided among the guests, (Luke 22:17.) Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, (according to Exodus 12:26,) asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord’s death, (1 Corinthians 11:26.) Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup, which our Lord consecrated to be a standing memorial of his death.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

And it came to pass when, … — This is our evangelist’s transition from the ministry of Christ’s doctrine to the mystery of his passion. He had hitherto taught salvation, and now is declared how he wrought it. He had done the office of a doctor, now of a redeemer: of a prophet, now of a priest.

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The Plot of the Chief Priests

¹ And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
² Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
³ Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
⁴ And consulted that they might take Jesus by subtilty, and kill him.
⁵ But they said, Not on the feast day, lest there be an uproar among the people.

Here is, 1. The notice Christ gave his disciples of the near approach of his sufferings, Mt 26:1,2. While his enemies were preparing trouble for him, he was preparing himself and his followers for it. He had often told them of his sufferings at a distance, now he speaks of them as at the door; after two days, Note, After many former notices of trouble we still have need of fresh ones. Observe,

(1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not till he had finished all he had to say. Note, Christ's witnesses die not till they have finished their testimony. When Christ had gone through his undertaking as a prophet, he entered upon the execution of his office as a priest. [2.] After he had finished these sayings, which go immediately before; he had bid his disciples to expect sad times, bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that they should fare no worse than he should, and that his sufferings should take the sting out of theirs. Note, Thoughts of a suffering Christ are great supports to a suffering Christian, suffering with him and for him.

(2.) The thing itself he gave them notice of; The Son of man is betrayed. The thing was not only so sure, but so near, that it was as good as done. Note, It is good to make sufferings that are yet to come, as present to us. He is betrayed, for Judas was then contriving and designing to betray him.

2. The plot of the chief priests, and scribes, and elders of the people, against the life of our Lord Jesus, Mt 5:3-5. Many consultations had been held against the life of Christ but this plot was laid deeper than any yet, for the grandees were all engaged in it. The chief priests, who presided in ecclesiastical affairs; the elders, who were judges in civil matters, and the scribes, who, as doctors of the law, were directors to both—these composed the sanhedrim, or great council that governed the nation, and these were confederate against Christ. Observe (1.) The place where they met; in the palace of the high priest, who was the centre of their unity in this wicked project. (2.) The plot itself; to take Jesus by subtlety, and kill him; nothing less than his blood, his life-blood, would serve their turn. So cruel and bloody have been the designs of Christ's and his church's enemies. (3.) The policy of the plotters; Not on the feast-day. Why not? Was it in regard to the holiness of the time, or because they would not be disturbed in the religious services of the day? No, but lest there should be an uproar among the people. They knew Christ had a great interest in the common people, of whom there was a great concourse on the feast-day, and they would be in danger of taking up arms against their rulers, if they should offer to lay violent hands on Christ, whom all held for a prophet. They were awed, not by the fear of God, but by the fear of the people; all their concern was for their own safety, not God's honour. They would have it done at the feast; for it was a tradition of the Jews, that malefactors should be put to death at one of the three feasts, especially rebels and impostors, that all Israel might see and fear; but not on the feast-day.

After two days is - the feast of the Passover.

See the notes at Matthew 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, Exodus 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, Exodus 12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan (April), Exodus 12:15-20; Exodus 23:15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the "feast of unleavened bread," Exodus 12:18; Leviticus 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 1 Corinthians 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 Exodus 12:1-6, which he killed on the 14th day before the altar, Deuteronomy 16:2, Deuteronomy 16:5-6. The lamb was commonly slain at about 3 o'clock 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, Exodus 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, John 19:36; 1 Corinthians 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 Exodus 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 Psalm 113:1-9; Psalm 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 Lord's Supper, called by Paul "the cup of blessing," 1 Corinthians 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 Psalm 115; 116; Psalm 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, Matthew 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 Matthew 27:35.

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 Exodus 12:1-27 (note). 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 Luke 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, Exodus 23:14 (note); Leviticus 23:2-40 (note).

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.