Albert Barnes Commentary Matthew 26

After two days is the feast of the Passover. (See Barnes' notes on Matthew 12:1-8).

The festival of the passover was celebrated to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their firstborn in that night when the firstborn of the Egyptians perished (Exodus 12:1). The name passover was given to the feast because the Lord passed over the houses of the Israelites without slaying their firstborn, while the Egyptians were cut off (Exodus 12:13).

It was celebrated for seven days, namely, from the 15th to the 21st of the month Abib, or Nisan (April) (Exodus 12:15–20). During all this period the people ate unleavened bread, and therefore 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 day—a circumstance to which the apostle alludes in 1 Corinthians 5:7. On the 10th 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 slaughtered on the 14th day before the altar (Deuteronomy 16:2, 5, 6).

The lamb was commonly slaughtered at about 3 o'clock P.M. The blood of the paschal lamb was, in Egypt, sprinkled on the doorposts of the houses; afterwards it was poured by the priests at the foot of the altar (Exodus 12:7). The lamb thus slaughtered 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 loins girded, 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 afterwards retained.

The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mixed 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 . 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 for instituting the passover.

The dishes were then returned to the table, and he said, "This is the passover which we eat, because 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 the 113th and 114th Psalms, offered a short prayer, and all the company drank the wine that had been standing for some time before them. This was the second cup. The hands were then again washed, and the meal was then eaten, with the usual forms and solemnities.

After this, they washed their 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 the 115th, 116th, 117th, and 118th Psalms. 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 so, he signified that the typical reference of the passover was about to be accomplished, and he instituted in its place the Supper—the communion—and of course, the obligation to keep the passover then ceased.

The Son of man is betrayed. That is, he will be betrayed. He did not mean to say that they knew at that time 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 near, and he then informed them that he would be betrayed.

To be crucified. To be put to death on the cross. (See Barnes' notes on Matthew 27:35).

Then assembled, etc. This was a meeting of the great council or Sanhedrin. See the notes on 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 on Matthew 9:2.

It may be understood, however, as referring to the palace itself.

The High Priest. Holding the office that was first conferred on Aaron, Exodus 28:1 and following. The office was at first hereditary, descending on the eldest son, Numbers 3:10. Antiochus Epiphanes (B.C. 160), when he had possession of Judea, sold the office to the highest bidder. In the year 152 B.C., Alexander, king of Syria, conferred the office on JONATHAN, 1 Maccabees 10:18-20, whose brother Simon was afterwards created by the Jews both prince and high priest, 1 Maccabees 14:35-47.

His posterity, who at the same time sustained the office of kings, occupied the station of high priest until the time of Herod, who changed the incumbents of the office at will; a liberty which the Romans afterwards exercised without any restraint.

The office was never more fluctuating than in the time of our Savior. Hence it is said that Caiaphas was high priest for that year, 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.

By subtlety. That is, 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, for fear that the people would rise and rescue him.

They were probably aware that he had gone out to Bethany, or to some of the places near the city. Since he spent his nights there, and not in the city, there was need of guile to ascertain the place where he was staying, and to seize him.

Not on the feast day. Not during the feast. The feast lasted seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times three million people.

Among such a multitude, there were frequent tumults and seditions; and the Sanhedrin was justly apprehensive that such an event would indeed happen if, openly and in the temple, they arrested a teacher as popular as Jesus and put him to death. They therefore sought how they might do it secretly and by guile.

In Bethany. See the notes on Matthew 21:1.

Simon the leper. Simon who had been a leper.

Leper. See the notes on Matthew 8:2.

It was unlawful to eat with people who had leprosy. It is therefore more than probable that this Simon had been healed—perhaps by our Lord himself.

Matthew 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. Matthew further says that they made Jesus a supper and that Martha served.

John says that this was six days before the Passover. From the order in which Matthew and Mark mention it, one might suppose it was only two days before the Passover and after the cleansing of the temple. However, it is to be observed:

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

2. They do not affirm when this was. They leave it indefinite, saying that while Jesus was in Bethany, he was anointed by Mary.

3. Matthew introduced it here to give a connected account of the conduct of Judas. Judas murmured at the waste of the ointment (John 12:4), and one of the effects of his indignation, it seems, was to betray his Lord.