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Matthew 26:2

Adam Clarke
Bible Commentary

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.
  • The giving of the law; to commemorate which, they kept the feast of weeks.
  • 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.

    Albert Barnes
    Notes on the Whole Bible

    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 12:13. 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 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.

    Matthew 26:3

    Then assembled … - This was a meeting of the great council or Sanhedrin.

    See the notes at Matthew 5:22.

    The palace - The original word properly denotes the Hall or large area in the center of the dwelling, called the court. See the notes at Matthew 9:1-8. It may be understood, however, as referring to the palace itself.

    The high priest - Holding the office that was first conferred on Aaron, Numbers 3:10. Antiochus Epiphanes (160 BC), when he had possession of Judea, sold the office to the highest bidder. In the year 152 BC, Alexander, King of Syria, conferred the office on Jonathan (John 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence, more than one high priest is sometimes mentioned, though strictly there was but one who held the office.

    Matthew 26:4

    By subtlety - By guile, deceit, or in some secret manner, so that the people would not know it.

    Jesus was regarded by the people as a distinguished prophet, and by most of them, probably, as the Messiah; and the Sanhedrin did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some place adjacent to the city; and as he passed his nights there and not in the city, there was need of guile to ascertain the place to which he had retired, and to take him.

    Matthew 26:5

    Not on the feast-day - Not during the feast.

    The feast lasted for seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times “three million people.” Amid such a multitude there were frequent tumults and seditions, and the Sanhedrin was justly apprehensive there “would” be now, if, in open day and in the temple, they took away a teacher so popular as Jesus, and put him to death. They therefore sought how they might do it secretly and by guile.

    Matthew 26:6

    In Bethany - See the notes at Matthew 21:1.

    Simon the leper - Simon, who had been a leper.

    Leper - See the notes at Matthew 8:1. It was unlawful to eat with persons that had the leprosy, and it is more than probable, therefore, that this Simon had been healed - perhaps by our Lord himself. John John 12:1 says that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon‘s, and was living with him. Further, he says that they made a supper for Jesus, and that Martha served. He says that this was six days before the Passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the Passover, and after the cleansing of the temple; but it is to be observed,

    1.that Matthew and Mark often neglect the exact order of the events that they record.

    2.that they do not “affirm” at what time this was. They leave it indefinite, saying that “while” Jesus was in Bethany he was anointed by Mary.

    3.that Matthew introduced it here for the purpose of giving a “connected” account of the conduct of “Judas.” “Judas” complained at the waste of the ointment John 12:4, and one of the effects of his indignation, it seems, was to betray his Lord.

    Matthew 26:7

    There came to him a woman - This woman was Mary, the sister of Lazarus and Martha, John 12:3.

    Having an alabaster box - The “alabaster” is a species of marble, distinguished for being light, and of a beautiful white color, almost transparent.

    It was much used by the ancients for the purpose of preserving various kinds of ointment in.

    Of very precious ointment - That is, of ointment of “great value;” that was rare and difficult to be obtained. Mark Mark 14:3 and John John 12:3 say that it was ointment of spikenard. In the original it is “nard.” It was procured from an herb growing in the Indies, chiefly obtained from the root, though sometimes also from the bark. It was liquid, so as easily to flow when the box or vial was open, and was distinguished particularly for an agreeable smell. See John 12:3. The “pound” in use among the Jews was the Roman, of twelve ounces, answering to our troy weight. That there was a large quantity is further evident from the fact that Judas says it might have been sold for 300 pence (about 9 British pounds), and that the “house” was filled with the odor of the ointment (John).

    And poured it on his head - They were accustomed chiefly to anoint the head or hair. John says John 12:3 that she poured it on the “feet” of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it “both” on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, completes the account by saying that the ointment was also poured on the feet of the Saviour. To pour ointment on the “head” was common. To pour it on the “feet” was an act of distinguished “humility” and of attachment to the Saviour, and therefore deserved to be particularly recorded.

    As he sat at meat - That is, at supper. In the original, as he “reclined” at supper. The ancients did not sit at their meals, but “reclined” at length on couches. See the notes at Matthew 23:6. She came up, therefore, “behind him” as he lay reclined at the table, and, bending down over the couch, poured the ointment on his head and his feet, and, probably kneeling at his feet, wiped them with her hair.

    Matthew 26:8

    They had indignation - John says that “Judas expressed” indignation.

    Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the “bag” John 12:6 - that is, the “purse,” or repository of articles “given” to the disciples and to the Saviour. He was a thief, and was in the habit, it seems, of taking out and appropriating to his own use what was put in for them in common The leading trait of Judas‘s character was avarice, and no opportunity was suffered to pass without attempting by base and wicked means to make money. In his example an avaricious man may learn the true nature and the effect of that groveling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death, and it will always lead its possessor to guilt. No small part of the sins of the world can be traced to avarice, and many, and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity.

    Is this waste - This “loss” or “destruction” of property. They could see no use in it, and they therefore supposed it was lost.

    Matthew 26:9

    Sold for much - Mark and John say for three hundred pence - that is, for about 9 British pounds.

    This, to them, was a large sum. Mark says they complained against her. There was also an “implied” murmuring against the Saviour for suffering it to be done. The grumbling was, however, without cause. It was the “property” of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. “They” had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to pagan nations, or in aiding the poor. The people of the world, like Judas, regard it as “wasted.” Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other people, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be “wasted,” yet, if their Lord commands it, it will be found to be the “only way” in which it was right for them to dispose of that property, and will be found not to have been in vain.

    Matthew 26:10

    Trouble ye the woman - That is, disturb her mind by insinuations, as if she had done wrong.

    A good work on me - She has done it with a mind grateful, and full of love to me.

    The work was good, also, as it was preparative for his death, Matthew 26:12.

    Matthew 26:11

    For ye have the poor … - Mark adds, “Whensoever ye will, ye may do them good.” It was right that they should regard the poor.

    It was a plain precept of religion (see Psalm 41:1; Proverbs 14:21; Proverbs 29:7; Galatians 2:10), and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty “then” incumbent was that which Mary had performed. They would afterward have abundant occasion to show their regard for the poor.

    Me ye have not always - He alludes here to his dying, and his going away to heaven. He would still be their friend and their Saviour, but would not be physically always present with them, so that they could show kindness “in this way” to him.

    Matthew 26:12

    She did it for my burial - It is not to be supposed that Mary understood clearly that he was then about to die - for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord.

    He said that it was a proper preparation for his burial. In ancient times, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was “really” a preparation for that burial; a fitting him in a proper manner for the tomb.

    Matthew 26:13

    A memorial - Anything to produce “remembrance.” This would be told to her honor and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection.

    Matthew 26:14

    Then one of the twelve … - Luke says that Satan entered into Judas.

    That is, Satan tempted (instigated) him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favorable opportunity to make money rapidly by selling his Lord.

    Judas Iscariot - See the notes at Matthew 10:4.

    Unto the chief priests - The high priest, and those who had been high priests. The ruling men of the Sanhedrin. Luke adds that he went also “to the captains” Luke 22:4. It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were called “captains,” Acts 4:1. These men were commonly of the tribe of Levi, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer his services in accomplishing what they so much desired to secure. Probably his object was to get as much money as possible, and he might therefore have attempted to make a bargain with several of them apart from each other.

    Matthew 26:15

    And they covenanted with him - Made a bargain with him.

    Agreed to give him. Mark says they “promised” to give him money. They did not pay it to him “then,” lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him. See Matthew 27:3; Acts 1:18.

    Thirty pieces of silver - Mark and Luke do not mention the sum. They say that they promised him “money” - in the original, “silver.” In Matthew, in the original, it is thirty “silvers, or silverlings.” This was the price “of a slave” (see Exodus 21:32), and it is not unlikely that this sum was fixed on by them to show their “contempt” of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum. The money usually denoted by “pieces” of silver, when the precise sum is not mentioned, is a shekel - a silver Jewish coin amounting to about 50 cents, or 2 shillings, 3d. The whole sum, therefore, for which Judas committed this crime was 15, or 3 pounds, 7 shillings, 6d (circa 1880‘s).

    Matthew 26:16

    Sought opportunity to betray him - Luke adds, “in the absence of the multitude.” This was the chief difficulty - to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult.

    The “opportunity” which he sought, therefore, was one in which the multitude would not see him, or could not rescue the Saviour.

    To betray him - The word “betray” commonly means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfulness is “professed.” All this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to “deliver up,” or to give into their hands. He sought opportunity “how he might deliver him up to them,” agreeably to the contract.

    Matthew Henry
    Concise Bible Commentary
    Our Lord had often told of his sufferings as at a distance, now he speaks of them as at hand. At the same time the Jewish council consulted how they might put him to death secretly. But it pleased God to defeat their intention. Jesus, the true paschal Lamb, was to be sacrificed for us at that very time, and his death and resurrection rendered public.
    Ellen G. White
    The Great Controversy, 23

    Two days before the Passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, He again went out with His disciples to the Mount of Olives and seated Himself with them upon the grassy slope overlooking the city. Once more He gazed upon its walls, its towers, and its palaces. Once more He beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount. GC 23.1

    A thousand years before, the psalmist had magnified God's favor to Israel in making her holy house His dwelling place: “In Salem also is His tabernacle, and His dwelling place in Zion.” He “chose the tribe of Judah, the Mount Zion which He loved. And He built His sanctuary like high palaces.” Psalm 76:2; 78:68, 69. The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. 1 Chronicles 28:12, 19. Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple: “The glory of this latter house shall be greater than of the former.” “I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.” Haggai 2:9, 7. GC 23.2

    After the destruction of the temple by Nebuchadnezzar it was rebuilt about five hundred years before the birth of Christ by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?” Haggai 2:3; Ezra 3:12. Then was given the promise that the glory of this latter house should be greater than that of the former. GC 23.3

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    Ellen G. White
    SDA Bible Commentary, vol. 5 (EGW), 1100

    14, 15 (Luke 19:12, 13; see EGW on John 17:20, 21). Talents Not Restricted to a Few—To every man is committed individual gifts, termed talents. Some regard these talents as being limited to certain men who possess superior mental endowments and genius. But God has not restricted the bestowal of His talents to a favored few. To every one is committed some special endowment, for which he will be held responsible by the Lord. Time, reason, means, strength, mental powers, tenderness of heart—all are gifts from God, entrusted to be used in the great work of blessing humanity. 5BC 1100.1

    Some apparently have but few talents, but by diligent trading on their Lord's goods their endowments will be greatly increased.... 5BC 1100.2

    The Lord is watching every one to see whether he will use his talents wisely and unselfishly, or whether he will seek his own advancement. The talents are distributed to every man according to his several ability, that he may add to them by wise investment. Each one must give an account to the Master for his own actions. 5BC 1100.3

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