Matthew 26:16 Kommentar

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

And from that time he sought opportunity to betray him. Luke adds, "in the absence of the multitude", Luk 22:6; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered. ; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered. Matthew 26:17 mat 26:17 mat 26:17 mat 26:17Now the first day of the feast of unleavened bread,.... There were seven of these days, and this was the first of them, in which the Jews might not eat leavened bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of their being thrust out of Egypt, in so much haste, that they had not time to leaven the dough, which was in their kneading troughs: wherefore, according to their canons (c), on the night of the fourteenth day; that is, as Bartenora explains it, the night, the day following of which is the fourteenth, they search for leaven in all private places and corners, to bring; it out, and burn it, or break it into small pieces, and scatter it in the wind, or throw it into the sea. Mark adds, "when they killed the passover", Mar 14:12; and Luke says, "when the passover must be killed", Luk 22:7; which was to be done on the fourteenth day of the month Nisan, after the middle of the day; and this was an indispensable duty, which all were obliged to: for so they say (d), "every man, and every woman, are bound to observe this precept; and whoever makes void this commandment presumptuously, if he is not defiled, or afar off, lo! he is guilty of cutting off.'' The time of killing the passover was after the middle of the day; and it is said (e) that "if they killed it before the middle of the day it was not right; and they did not kill it till after the evening sacrifice, and after they had offered the evening incense; and after they had trimmed the lamps, they began to slay the passovers, or paschal lambs, unto the end of the day; and if they slayed after the middle of the day, before the evening sacrifice, it was right.'' The reason of this was, because the lamb was to be slain between the two evenings; the first of which began at noon, as soon as ever the day declined: and this was not done privately, but in the temple; for thus it is (f) affirmed, "they do not kill the passover but in the court, as the rest of the holy things.'' The time and manner of killing the lamb, and by whom, of the sprinkling of the blood, and of their flaying it, and taking out the fat, and burning it on the altar, may be seen in the Misna (g). The disciples came to Jesus; that is, Peter and John, as may be learnt from , for these only seem to have had any notion of Judas's betraying Christ, from what had been said at the supper in Bethany, two days before; the rest thought he was gone to prepare for the feast, and therefore were under no concern about it; but these two judged otherwise, and therefore came to Christ to know his mind concerning it; for it was high time that a preparation should be made; for this was Thursday morning, and the lamb was to be killed in the afternoon, and ate at even. Saying unto him, where wilt thou that we prepare for thee to eat the passover? This question in Luke follows upon an order which Christ gave to these disciples; "saying, go and prepare us the passover, that we may eat", Luk 22:8, for masters used to give their servants orders to get ready the passover for them; and which were expressed in much such language as this (h): "he that says to his servant, , "go and slay the passover for me": if he kills a kid, he may eat of it.'' It is reported (i) of "Rabban Gamaliel, that he said to his servant Tabi, , "go and roast" the passover for us upon an iron grate.'' The disciples having received such an order from their master, inquire not in what town or city they must prepare the passover, for that was always ate in Jerusalem; see Deu 16:5, where they were obliged, by the Jewish canon (k), to lodge that night; though they might eat the unleavened bread, and keep the other days of the feast any where, and in every place (l); but they inquire in what house he would have it got ready; for they might make use of any house, and the furniture of it, where they could find room, and conveniency, without any charge; for they did not let out their houses, or any of their rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them freely to all that came (m): and it is (n) observed among the wonders and miracles done at Jerusalem, that though there were such multitudes at their feasts, yet "a man could never say to his friend, I have not found a fire to roast the passover lambs in Jerusalem, nor I have not found a bed to sleep on in Jerusalem, nor the place is too strait for me to lodge in, in Jerusalem.'' (c) Misn. Pesach. c. 1. sect, 1. Maimon. Chametz Umetzah, c. 2. sect. 3, 4. & 3. 11. (d) Maimon. Hilch. Korban Pesaeh. c. 1. sect. 1. 2. (e) Ib. sect. 4. Moses Kotsensis Mitavot Tora pr. affirm. 39. (f) Maimon. lb. sect. 3. (g) Pesachim, c. 5. sect. 1, 2, 3, 4, 5, 6, 9, 10. (h) Ib. c. 8. 2. (i) Ib. c. 7. sect. 2. (k) T. Bab. Pesach. fol. 95. 2. & Gloss in ib. (l) Maimon. Hilch. Chametz Umetzah, c. 6. sect. 1. (m) T. Bab. Yoma, fol. 12. 1. Megilia, fol. 26. 1. & Gloss. in ib. Maimon Hilch. Beth Habbechira, c. 7. sect. 14. & Ceseph Misna in ib. (n) Abot R. Nathan, c. 35. Pirke Abot, c. 5. sect. 5.

The opportunity which Judas sought is further explained by Luke, how he might betray him in the absence of the multitude; (Luke 22:6.) when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane. And from that time forward, such has been the season sought for by those that would betray the word of God in time of persecution when the multitude of believers is not around the word of truth.

"From then on he sought an opportunity to betray him." Luke's Gospel shows most clearly the kind of opportunity for which Judas was looking when it says, "And he sought an opportunity to betray him in the absence of the crowds," that is, when the people were not with him but when he was alone with his disciples. His betrayer did the deed after supper, when Christ was alone in the garden of Gethsemane. For once Judas reached his agreement with the Jews, he determined that his opportunity would come when Jesus was not with the crowds. Notice how even today the betrayers of Jesus Christ, Word of truth and Word of God, see their best opportunity to hand him over at a time when Christians are being persecuted.… They are at their worst when the number of his faithful is at its fewest. And since there is a time for all things, for Solomon said "there is a time to be born and a time to die," the time for betraying the Word of truth was specifically when very few of the faithful were with Christ.

"Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you?" Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works. But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done. For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him. And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money. But Luke saith, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy. To these then he went and said, "What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him." For indeed he was afraid of the multitude, and desired to seize him alone. Oh madness! how did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part. Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

(Verse 16.) But they agreed to give him thirty pieces of silver. And from then on he was looking for an opportunity to betray him. Joseph was not sold for twenty gold pieces, as many think according to the Septuagint translators, but according to the Hebrew Truth, for twenty silver pieces; for no servant could be more precious than the Lord.

"He sought an opportunity" to betray Him to them when He was alone, for they feared the multitude, and for this reason they paid Judas to inform them when Jesus would be alone.

And from thenceforth he sought opportunity to betray him. Here is set forth the solicitude. And why did he do this? So that he might carry out the crime more easily and more secretly, as it is with sinners, because every one that doth evil hateth the light, John 3:20; and Job 24:15: the eye of the adulterer observeth darkness.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.