Matthew 26:5 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 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, Deu 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.

By reason of the parties among the populace, those who favoured and those who hated Christ, those who believed and those who believed not.

They took counsel "in order to arrest Jesus by stealth." The prophet had aptly said about them, "May the Lord cut off all deceitful lips." "By stealth" they wanted to seize him and to kill him. But they said, "Not during the feast, lest there be a riot among the people," for they had seen Jesus performing many signs and wonders. Many indeed were those who sided with Jesus. They proclaimed that "a great prophet has arisen in Israel." But others were against him, and they said, "It is only by Beelzebub, the prince of demons, that this man casts out demons." Many had come to see the Lord. The people showed great eagerness for him. They either loved Christ or hated him. They either believed in him or did not believe in him. The priests' counsel remained steadfast (while they themselves who took counsel would not remain steadfast) that he should be killed not on the feast but on another day. "Christ our Passover" was soon to be sacrificed so that, leaving behind the unleavened bread of the Jews, we might feast on the spiritual and true unleavened bread.

What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for "they said, Not on the feast day." For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.

Yet for all this, boiling with anger, they changed their purpose again. For though they had said, "Not at the feast time;" when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake.

(Ver. 3 and following) Then the chief priests and the elders of the people gathered in the courtyard of the high priest, who was called Caiaphas, and they plotted to arrest Jesus by trickery and kill him. But they said, 'Not during the feast, lest there be an uproar among the people.' Now those who were supposed to prepare the Passover sacrifices, cleanse the walls of the temple, sweep the floors, purify the vessels, and be ritually purified according to the Law in order to be worthy to eat the Passover lamb, were gathered together to devise a plan on how to kill the Lord, not fearing rebellion, as the simple words show; but careful that they were not hindered by the help of the people.

(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.

(Serm. 58, 2.) This precaution of the Chief Priests arose not from reverence for the festival, but from care for the success of their plot; they feared an insurrection at that season, not because of the guilt the populace might thereby incur, but because they might rescue Christ.

Intending to commit this unholy murder, they were fearful, not of God, but of the multitude. For the high priests were afraid that if they murdered Jesus on the feast, the multitude would rise up in His defense, or that the people would refrain from offering the prescribed sacrifices on account of the murder, and so the high priests would lose the profit they gained from the sacrifices. Perhaps the high priests also feared that if He were murdered on the feast, His death would become all the more renowned and noteworthy; for they wished to erase all memory of Him. So in this manner they plotted before the feast to murder Him immediately after the feast. But He allows them to arrest Him at the time of Pascha, thus showing that He goes to His Passion not when they wished, but rather when He so desired. So that when the figurative Pascha took place, then it was that the true Pascha occurred. We can also understand from this the degree of their bloodthirstiness. For though they had not wished to slay Jesus on the feast, when they found the betrayer they did slay Jesus at that very time, forgetting even the multitude in their eagerness to accomplish their will.

But they said: not on the festival day. Here is treated the delay: and the counsel and its reason are set forth. But they said: not on the festival day. Someone might say that they said this out of devotion; therefore he removes this by saying, lest perhaps there should be a tumult among the people; for they knew that many held him to be a prophet, and some even as Christ: therefore there was dissension among the people, as is found in John 7:30ff. and 9:8ff. Therefore they feared that the people would snatch him from their hands. This is what they were thinking, but Christ was thinking otherwise: hence those two things were in their minds, namely, that they wanted to kill him, and that he should not be crucified on the festival day, to signify that this immolation was succeeding the immolation of the paschal lamb.

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.