Matthäus 26:18 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 the disciples did as Jesus had appointed them,.... They went into the city of Jerusalem; they met the man carrying a pitcher of water home; they followed him into the house he entered; they addressed the master of the house, in the manner Christ directed, who showed them a large upper room, prepared with all proper furniture for such an occasion, as Christ had foretold: and they made ready the passover; they went and bought a lamb; they carried it to the temple to be slain in the court, where it was presented as a passover lamb for such a number of persons; they had it flayed, cut up, the fat taken out, and burnt on the altar, and its blood sprinkled on the foot of it: they then brought it to the house where they were to eat it; here they roasted it, and provided bread, and wine, and bitter herbs, and a sauce called "Charoseth", into which the herbs were dipped: and, in short, everything that was necessary.

I think that the man "carrying a jar of water" whom the disciples met when they entered the city and whom Jesus wanted them to follow into his house was bringing it into the house not only that the house might be clean but also more richly endowed. He was supplying the head of the household (that is, the intellect), bearing purifying water in an earthen vessel "that the heights of power might belong to God." Or perhaps he was supplying potable water in the earthen vessel so that the Son of God could provide new growth to the vine, for the servant of the intellect is the water of the Law and the Prophets, which must be mixed with the wine of the evangelical word. But we who wish to belong to the church and to celebrate the Passover with Jesus follow that man, whom I believe to be Moses, giver of the law, who bears this kind of water, carrying spiritual doctrine about in historical vessels.

Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers.

And for what possible reason doth He send them to an unknown person? To show by this also that He might have avoided suffering. For He who prevailed over this man's mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He saith, "If any man say aught unto you, ye shall say, that the Lord hath need of them;" and so likewise here, "The Master saith, I will keep the passover at thy house." But I marvel not at this only, that he received Him, being unknown, but that expecting to bring upon himself such enmity and implacable hostility, he despised the enmity of the multitude. After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, "Thou shall find one going up and carrying a bottle;" and here, "carrying a pitcher." And see again the display of his power. For He did not only say, "I will keep the passover," but He adds another thing also, "My time is at hand." And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily doth He come to His passion. And He adds, "with my disciples," in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.

(Version 18.) And Jesus said: Go into the city to a certain person, and say to him: The teacher says: My time is near; I will celebrate the Passover with my disciples at your house. The new Scripture preserves the custom of the old Testament. Often we read: He said to him, and in that place and that place; which in Hebrew is called Pheloni Elmoni (), and yet the names of persons and places are not mentioned. And you will find there a certain person carrying a jar of water. For this reason, these words were omitted so that a free opportunity for celebration would be offered to all who would observe Easter.

In this also the New Scripture observes the practice of the Old, in which we frequently read, 'He said unto him,' and 'In this or that place,' without any name of person or place.

(de Cons. Ev. ii. 80.) Go into the city to such a man, Him whom Mark and Luke call the good-man of the house, or the master of the house. And when Matthew says, to such a man, he is to be understood to say this as from himself for brevity's sake; for every one knows that no man speaks thus, Go ye to such a man. And Matthew adds these words, to such a man, not that the Lord used the very expression, but to convey to us that the disciples were not sent to any one in the city, but to some certain person.

Saying “a certain person” does not reveal a name but indicates any one of the saints. For the Word governs over every saint. The disciples of the Lord are the first he receives—evangelists, apostles foreordained in their souls even in the same way as the Christ. He does not exclude; rather, unbidden, the Holy Spirit dwells within each from the hour of holy baptism. So this “certain man” is the one with the “earthen pot washed with water” as described by Mark and Luke.

Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them.

He sends them to a man whom they did not know and who did not know them, just as He had done before entering Jerusalem when He sent them to find the ass, showing them that He is able by His words alone to persuade even those who do not know Him at all to accept Him. He wanted to keep the Pascha, lest He appear opposed to the law. He calls His slaying His "time," so that we may learn that He was not slain unknowingly or unwillingly. And to the words, "I will keep the Pascha at thy house," He adds "with My disciples," so that there would be sufficient preparation for the large number of those who intended to eat.

There follows the solicitude of the disciples: the disciples came to Jesus, saying: where wilt thou that we prepare for thee to eat the pasch? And first the inquiry is set forth; second, the command; third, the fulfillment. He says, the disciples came to him. But which disciples? Remigius says that Judas came out of his duty of service, in order to conceal his betrayal. However, Pope Leo says that others came as well. Where wilt thou that we prepare for thee to eat the pasch? By this it is indicated that Christ did not have a house there, nor did anyone in his company; therefore his poverty is signified; hence above, 8:20: but the Son of man hath not where to lay his head. But he said. Here the command is set forth. And first he designates the host; second, the passion; third, he requests a place for the supper. He says, then, go ye into the city to a certain man. And you should note that he had not been lodging in the city, but in Bethany. But what is this that he says, a certain man? Augustine says that the Lord named a specific person; but because it was not necessary to name him, Matthew omitted naming him. Chrysostom says that he says go to a certain man, i.e., to anyone, because he wanted to show his power, so that they would not be disturbed about the passion. For his fame was so widespread that it had already been decreed that whoever received him would be put out of the synagogue. Hence he wanted to give them to understand that no one would receive him unless he changed his heart; Proverbs 21:1: the heart of the king is in the hand of the Lord: whithersoever he will he shall turn it. And say to him etc. He foretells the passion so that they will not be disturbed; hence he says the time, not just any time, but one determined by the Father. In this manner it is said, John 7:6: my time is not yet come; but your time is always ready. With thee I make the pasch, i.e., I will celebrate the paschal supper with you. And he adds with my disciples, to indicate that it would be done not secretly, but publicly. According to Chrysostom, he said this because he wanted sufficient food to be prepared both for himself and for his disciples. But what is it that he celebrated, yet we are not to celebrate? Because in John 13:15 it is said: for I have given you an example, that as I have done to you, so you do also. To this Augustine responds that just as Christ suffered in order to redeem us from death, so he willed to observe the law in order to absolve us from the law.

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.