Matthew 26:2 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.

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, Psa 80:17 Dan 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, Psa 22:16, and predicted by Christ himself, sometimes more covertly, Joh 12:32, and sometimes in express words, Mat 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, Mat 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.

He foretels His crucifixion to His disciples, adding, And the Son of Man shall be delivered to be crucified; thus fortifying them against that shock of surprise, which the sight of their Master, led forth to crucifixion, would otherwise have occasioned them. And He expresses it impersonally shall be delivered, because God delivered Him up in mercy to the human race, Judas from covetousness, the Priest for envy, the Devil through fear that through His teaching the human race would be plucked out of His hand, little aware how much more that would be effected by His death, than either by His teaching or miracles.

He therefore used the verb impersonally—that is, "he will be delivered up." He did not say by whom, because the words apply to all those who delivered him up. But not everyone delivered him up in the same way. God delivered him up out of mercy for the human race: he "has not spared even his own Son but has delivered him for us all." But the rest delivered him up for a bad reason, each one according to his own malice: Judas out of greed, the priests out of jealousy and the devil out of fear—lest the human race be plucked from his hands because of Christ's teaching, little knowing that the human race would be plucked away more through his death than through his teaching and miracles. He was in fact delivered up "to be crucified" so that, "disarming the principalities and powers," he might triumph over them on the cross.

After the discourse in which the Lord had declared that He should return in splendour, He announces to them His approaching Passion, that they might learn the close connection between the sacrament of the Cross, and the glory of eternity.

"And it came to pass, when Jesus had finished these sayings, He said unto His disciples, Ye know that after two days is the passover, and the Son of Man is betrayed to be crucified." In good season again doth He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are ye afraid at the dangers that are for a season, when such good things await you? But mark thou, I pray thee, how He hath in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, Ye know that after two days I am betrayed, but, "Ye know that after two days is the passover," to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.

The Passover, called in Hebrew Phase, does not come as most think from πασχεῖν 'to suffer,' but from the Hebrew word signifying 'to pass over;' because the destroyer passed over when he saw the blood on the doors of the Israelites, and smote them not; or the Lord Himself walked on high, succouring His people. After the two days of the shining light of the Old and of the New Testament, the true Passover is slain for the world. Also our Passover is celebrated when we leave the things of earth, and hasten to the things of heaven.

Let them blush with shame who think the Savior dreaded death and said out of fear of suffering, “Father, if it be possible, let this cup pass from me.” After two days, about to celebrate the Passover, he knew that he was to be betrayed and crucified. However, he did not turn away from the snares or take flight in fear. While the rest were unwilling to proceed, he remained unruffled when Thomas said, “Let us go that we may die with him.” Wishing to put an end to the earthly festivity and to declare the truth in the passing shadow of Passover, he said, “I have earnestly desired to eat this Passover with you before I suffer.” Indeed, “Christ, our paschal lamb, has been sacrificed” if we eat it with “the unleavened bread of sincerity and truth.” Furthermore, because he says, “After two days the Passover will be here” and omits a simple explanation, we should seek what is holy. After two days of the brilliant light of the Old and New Testaments, the Passover is celebrated for the world. This Passover, called pesaḥin Hebrew, is not named after Christ’s suffering as many believe.It refers to the “passing over,” when the destroying angel saw the blood on the doors of the Israelites, passed by and did not strike them down. In other words, the Lord, giving help to his people, came down from above. Our passing over—that is to say, pesaḥ—will be celebrated if we put behind us both earthly things and Egypt and move on to heavenly things.

(Chapter 26, Verses 1 and following) And it came to pass, when Jesus had finished saying all these words, He said to His disciples: You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified. Let those who think that the Savior feared death be ashamed, and let them realize that He spoke out of fear of suffering when He said, 'Father, if it is possible, let this cup pass from Me' (Luke 22:42). He knew that He would be handed over to be crucified two days after the Passover, and yet He does not avoid the snares, nor does He flee in fear, to the extent that, even when the others do not want to go, He continues boldly, as Thomas says: 'Let us also go, that we may die with Him' (John 11:16). And desiring to put an end to the carnal celebration, and while the shadow is passing, to restore the truth of Easter, he said: ‘With desire I have desired to eat this pasch with you, before I suffer’ (Luke 22:15). Indeed, our pasch is sacrificed, Christ, if, however, we eat it in the unleavened bread of sincerity and truth (1 Corinthians 5:7). Furthermore, when he says ‘After two days the pasch shall be’ (Matthew 26:2), let us seek with a simple understanding that which is sacred, without neglecting the sacrament. After two days of clear light, the true Passover of the world is celebrated, of the old and new Testament. The Passover, which is called in Hebrew Phase (), is not named after suffering as many suppose, but after the passage: because the exterminator, seeing the blood, passed over the doors of the Israelites and did not strike them. Or rather the Lord himself, providing assistance, walked above his people. In the book of Exodus (Ch. XI, XII), which we will discuss more fully if life permits, we can find more about this. But our passage, that is, the Passover, is celebrated in such a way that, leaving behind earthly things and Egypt, we hasten to heavenly things.

(de Cons. Ev. ii. 78.) We gather from John's account, that six days before the Passover, Jesus came to Bethany, and thence entered Jerusalem sitting upon the ass, after which were done the things related to have been done at Jerusalem. We understand therefore that four days elapsed from His coming to Bethany, to make this two days before the Passover. (v. 17.) The difference between the Passover and the feast of unleavened bread is this; the name Passover is given to that one day on which the lamb was slain in the evening, that is, the fourteenth moon of the first month; and on the fifteenth moon, the day that the people came out of Egypt, followed the festival of unleavened bread. (vid. Acts 12:3.) But the Evangelists seem to use the terms indifferently.

Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty. Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to incorruption, from life to death, or because He redeemed the world by causing it savingly to pass from the slavery of the Devil.

All these sayings, i. e. about the consummation of the world, and the day of judgment. Or, finished, because He had fulfilled in doing and preaching all things from the beginning of the Gospel to His Passion.

And it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days it is the Pascha, and the Son of man is betrayed to be crucified. After speaking of the kingdom and of retribution, it was opportune that He should then speak also concerning His own Passion, all but saying, "And those who crucify Me shall merit the fire."

You know that after two days shall be the pasch: in this foretelling he does not simply foretell, but says, after two days shall be the pasch: and this was done to indicate that not just any passion is the passion of Christ, but that which is signified by the paschal sacrifice. And he says after two days. And according to this you should consider that these words were spoken on the thirteenth day of the moon, i.e., on Tuesday, because on the fifteenth day of the moon the Pasch was celebrated. But we read in John 12:1 that the Lord came to Bethany, and this was on the Sabbath; and on the next day he came to Jerusalem, and there he cast out those who were buying and selling, and on Monday he returned and saw the fig tree that was withered, which he had cursed. And according to Mark, on Tuesday he returned, and then on that day he composed all those parables. And on that day, when he had ended these words, he said: you know that after two days shall be the pasch. This name Pasch, according to what Jerome says, is derived from feeding, but properly it is called phase, which is a passing over. Now the passing over is fourfold, according as the Pasch is taken in four ways. According to the historical sense, the Pasch was celebrated when the destroyer struck the firstborn of Egypt; then the Lord commanded that they should eat the phase, Exodus 12:3. Likewise, according to the allegorical sense, there is the passing over of Christ through death; and of this John 13:1: Jesus knowing that his hour was come, that he should pass out of this world to the Father etc. Likewise, there is the moral or typical sense, according to which one passes from a carnal manner of life to a spiritual one; Sirach 24:26: come over to me, all ye that desire me. Likewise, there is the general passing over, according to which it is said that heaven and earth shall pass away, etc. Hence after two days, namely, after the teaching of the Old and New Law. According to the Greek, it is derived from pasqui, which means to feed. Hence, fittingly, knowing that Christ would pass from the world to the Father, he said, and the Son of man shall be delivered up to be crucified. He does not say by whom he will be delivered up, because he was delivered up by the Father; Romans 8:32: who spared not even his own Son, but delivered him up for us all. Likewise, by himself; Ephesians 5:2: he loved us and delivered himself for us etc. Likewise, by Judas. Here: what will you give me, and I will deliver him unto you? Likewise, by the Jews to Pilate; John 18:35: thy own nation and the chief priests have delivered thee to me. Likewise, by Pilate to the gentiles; hence it is said, John 19:16: he delivered him to them to be crucified.

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.