And it came to pass, when Jesus had finished all these sayings, he said to his disciples,
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EXPOSITORY (ENGLISH BIBLE)
(1) The portion of the Gospel narrative on which we now enter is common, as far as the main facts are concerned, to all the four Gospels, and this gives to every detail in it a special interest. We cannot ignore the fact that it brings with it also some peculiar difficulties. The first three Gospels are in substantial agreement as to the order of the facts and the time at which they occurred. But the fourth, in some respects the fullest and most striking, differs from the Three: (1) in omitting all mention that the Last Supper of our Lord with His disciples was also the Paschal Supper, and at least appearing to imply (John 13:1; John 18:28) that it was before it; (2) in also omitting all record (a) of the institution of the Lord’s Supper as the sign of the New Covenant, and (b) of the agony in Gethsemane; (3) in recording much, both as to our Lord’s acts and words, which the Three do not record. It will be enough to discuss once for all the problems which thus present themselves, and it is believed that the right place for the discussion will be in the Notes on the Gospel which first presents the difficulties. Here, therefore, our work will be confined to the text actually before us, with only such passing references to the narrative of St. John as occasion may require. As far as the variations in the first three Gospels are concerned, they are sufficiently explained by the hypothesis that they had a common origin in a history at first delivered orally, and reduced afterwards to writing, with the diversities which are, in the nature of the case, incident to such a process.
All these sayings.—The words clearly point to the great discourse of Matthew 24, 25. The “disciples” to whom our Lord then spoke of His betrayal and death, may have been either the four who are named in Mark 13:3, or the whole company of the Twelve. In the latter case, we must assume that the rest had joined Him, either during the utterance of the discourse or after it was finished.Matthew 26:1-2. When Jesus had finished all these sayings — The sayings or discourses which he began to deliver on his leaving the temple, (Matthew 24:1,) and continued, till he had declared all that is contained in the two preceding chapters; He said unto his disciples, Ye know, &c. — When he sat down on the mount of Olives, he was so far on his way to Bethany, and before he rose up to depart, he thought fit to add a word or two concerning his own death. For, as the greatest trial that his disciples were ever to meet with was now approaching, in their Master’s humiliation and sufferings; therefore, to prepare them for this scene, he foretold those sufferings, together with the particular time and manner of them; and thus proved, that he perfectly knew whatever was to befall him, and that his sufferings were all voluntary and necessary. After two days is the passover — The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which, having solemnly blessed, he divided among the guests, (Luke 22:17.) Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, (according to Exodus 12:26,) asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord’s death, (1 Corinthians 11:26.) Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup, which our Lord consecrated to be a standing memorial of his death.Mark 14:1-11; Luke 22:1-6; John 12:1-7.
Mt 26:1-16. Christ's Final Announcement of his Death, as Now within Two Days, and the Simultaneous Conspiracy of the Jewish Authorities to Compass It—The Anointing at Bethany—Judas Agrees with the Chief Priests to Betray His Lord. ( = Mr 14:1-11; Lu 22:1-6; Joh 12:1-11).
For the exposition, see on Mr 14:1-11.Matthew 26:1,2 Christ again foretells his own death.
(1) Christ witnesses by his going to death voluntarily, that he will make full satisfaction for the sin of Adam by his obedience.
EXEGETICAL (ORIGINAL LANGUAGES)Matthew 26:1 f. For this form of transition, by which a marked pause is indicated at the close of a somewhat lengthened discourse, comp. Matthew 7:28, Matthew 11:1, Matthew 13:53, Matthew 19:1.
πάντας] referring back, without any particular object in view (such as to call attention to the fact that our Lord’s functions as a teacher were now ended, Wichelhaus and the earlier expositors), to the preceding discourse, consisting, as it does, of several sections (Matthew 24:4 to Matthew 25:46), not a parallel to LXX. Deuteronomy 31:1 (Delitzsch).
ΜΕΤᾺ ΔΎΟ ἩΜΈΡΑς] after the lapse of two days, i.e. the day after next the Passover commenced. It would therefore be Tuesday, if, as the Synoptists inform us (differently in John, see on John 18:28), the feast began on Thursday evening.
τὸ πάσχα] פֶּסַח, Aram. פַּסְחָא, the passing over (Exodus 12:13), a Mosaic feast, in commemoration of the sparing of the first-born in Egypt, began after sunset on the 14th of Nisan, and lasted till the 21st. On its original meaning as a feast in connection with the consecration of the first-fruits of the spring harvest, see Ewald, Alterth. p. 466 f.; Dillmann in Schenkel’s Lex. IV. p. 387 f.
καὶ ὁ υἱός, κ.τ.λ.] a definite prediction of what was to happen to Him at the Passover, but represented as something already known to the disciples (from Matthew 20:19), and which, though forming part of the contents of οἴδατε, is at the same time introduced by a broken construction (not as dependent on ὍΤΙ), in accordance with the depth of His emotion.
 See on ch. 26 f. (Mark 14, Luke 22); Wichelhaus, ausführl. Kommentar über die Gesch. des Leidens J. Chr., Halle 1855; Steinmeyer, d. Leidensgesch. d. Herrn in Bezug auf d. neueste Krit., Berl. 1868.Matthew 26:1-5. Introductory (Mark 14:1-2, Luke 22:1-2).Matthew 26:1-5. Wednesday, Nisan 12. The Approach of the Passover. Jesus again Foretells His Death. The Sanhedrin meet
Mark 14:1-2; Luke 22:1-2.
Cp. John 11:55-57, where we read that “the chief priests and Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.”
That Jesus should be able for so many days to “speak openly in the Temple” and shew Himself to the people without fear of capture is a proof of the deep hold He had taken on the enthusiasm and affection of His fellow-countrymen. The words of St John (quoted above) imply a combination of the priestly and aristocratic party—the Sadducees—with the democratic Pharisees, against the despised Galilæan, and yet it requires treachery of the deepest dye and a deed of darkness to secure Him.Matthew 26:1. Ἐτέλεσε πάντας, ended all) He had said all that He had to say. He did not enter on his Passion sooner, or defer it later than this point. A regular systematic plan of our Lord’s Discourses may be produced from the Harmony of the Gospels.Verses 1, 2. - Final announcement of the approaching Passion. (Mark 14:1; Luke 22:1.) Verse 1. - When Jesus had finished all these sayings; i.e. those comprised in chs. 22-25. This was the close of his public teaching. The other discourses which are preserved by St. John (John 13:31-17:26) were addressed to the chosen apostles Henceforward the narrative sets him forth as Priest, Victim, Redeemer; and Christ himself now distinctly states the day of his death and the person who was to betray him.
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