Matthew 26:16

Mat 26:16 . εὐκαιρίαν , a good occasion, the verb, εὐκαιρέω (Mar 6:31 ), belongs to late Greek (Lobeck, Phryn. , p. 125).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 16. He sought opportunity] ευκαιριαν, a convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contemplating the grave of a person who was murdered for the sake of his wealth: -

---------- Quid non mortalia pectora cogis

AURI SACRA FAMES? VIRG. AEn. iii. 56

"O! cursed lust of gold! what wilt thou not compel the human heart to perpetrate?."

Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From Joh 12:6, we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag,) was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, Mt 26:9, he sold his Master to make up the sum. A thorough Jew!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And from that time he sought opportunity to betray him. Luke adds, "in the absence of the multitude", Luk 22:6; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered.

; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered.

Matthew 26:17

mat 26:17

mat 26:17

mat 26:17Now the first day of the feast of unleavened bread,.... There were seven of these days, and this was the first of them, in which the Jews might not eat leavened bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of their being thrust out of Egypt, in so much haste, that they had not time to leaven the dough, which was in their kneading troughs: wherefore, according to their canons (c), on the night of the fourteenth day; that is, as Bartenora explains it, the night, the day following of which is the fourteenth, they search for leaven in all private places and corners, to bring; it out, and burn it, or break it into small pieces, and scatter it in the wind, or throw it into the sea. Mark adds, "when they killed the passover", Mar 14:12; and Luke says, "when the passover must be killed", Luk 22:7; which was to be done on the fourteenth day of the month Nisan, after the middle of the day; and this was an indispensable duty, which all were obliged to: for so they say (d),

"every man, and every woman, are bound to observe this precept; and whoever makes void this commandment presumptuously, if he is not defiled, or afar off, lo! he is guilty of cutting off.''

The time of killing the passover was after the middle of the day; and it is said (e) that

"if they killed it before the middle of the day it was not right; and they did not kill it till after the evening sacrifice, and after they had offered the evening incense; and after they had trimmed the lamps, they began to slay the passovers, or paschal lambs, unto the end of the day; and if they slayed after the middle of the day, before the evening sacrifice, it was right.''

The reason of this was, because the lamb was to be slain between the two evenings; the first of which began at noon, as soon as ever the day declined: and this was not done privately, but in the temple; for thus it is (f) affirmed,

"they do not kill the passover but in the court, as the rest of the holy things.''

The time and manner of killing the lamb, and by whom, of the sprinkling of the blood, and of their flaying it, and taking out the fat, and burning it on the altar, may be seen in the Misna (g).

The disciples came to Jesus; that is, Peter and John, as may be learnt from , for these only seem to have had any notion of Judas's betraying Christ, from what had been said at the supper in Bethany, two days before; the rest thought he was gone to prepare for the feast, and therefore were under no concern about it; but these two judged otherwise, and therefore came to Christ to know his mind concerning it; for it was high time that a preparation should be made; for this was Thursday morning, and the lamb was to be killed in the afternoon, and ate at even.

Saying unto him, where wilt thou that we prepare for thee to eat the passover? This question in Luke follows upon an order which Christ gave to these disciples; "saying, go and prepare us the passover, that we may eat", Luk 22:8, for masters used to give their servants orders to get ready the passover for them; and which were expressed in much such language as this (h):

"he that says to his servant, , "go and slay the passover for me": if he kills a kid, he may eat of it.''

It is reported (i) of

"Rabban Gamaliel, that he said to his servant Tabi, , "go and roast" the passover for us upon an iron grate.''

The disciples having received such an order from their master, inquire not in what town or city they must prepare the passover, for that was always ate in Jerusalem; see Deu 16:5, where they were obliged, by the Jewish canon (k), to lodge that night; though they might eat the unleavened bread, and keep the other days of the feast any where, and in every place (l); but they inquire in what house he would have it got ready; for they might make use of any house, and the furniture of it, where they could find room, and conveniency, without any charge; for they did not let out their houses, or any of their rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them freely to all that came (m): and it is (n) observed among the wonders and miracles done at Jerusalem, that though there were such multitudes at their feasts, yet

"a man could never say to his friend, I have not found a fire to roast the passover lambs in Jerusalem, nor I have not found a bed to sleep on in Jerusalem, nor the place is too strait for me to lodge in, in Jerusalem.''

(c) Misn. Pesach. c. 1. sect, 1. Maimon. Chametz Umetzah, c. 2. sect. 3, 4. & 3. 11. (d) Maimon. Hilch. Korban Pesaeh. c. 1. sect. 1. 2. (e) Ib. sect. 4. Moses Kotsensis Mitavot Tora pr. affirm. 39. (f) Maimon. lb. sect. 3. (g) Pesachim, c. 5. sect. 1, 2, 3, 4, 5, 6, 9, 10. (h) Ib. c. 8. 2. (i) Ib. c. 7. sect. 2. (k) T. Bab. Pesach. fol. 95. 2. & Gloss in ib. (l) Maimon. Hilch. Chametz Umetzah, c. 6. sect. 1. (m) T. Bab. Yoma, fol. 12. 1. Megilia, fol. 26. 1. & Gloss. in ib. Maimon Hilch. Beth Habbechira, c. 7. sect. 14. & Ceseph Misna in ib. (n) Abot R. Nathan, c. 35. Pirke Abot, c. 5. sect. 5.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 And from that time he sought opportunity to betray him.

Ver. 16. And from that time he sought] So it was no sudden, but a prepensed wickedness, done in cold blood, and upon mature deliberation. God’s people when they sin, they are surprised, and taken before they are aware, Gal 6:1. There is no way of wickedness in them, ordinarily, Psa 139:24. It is of incogitancy: put them in mind, and they mend all. Or, it is of passion: and passions last not long. They deny not Christ that bought them: they can do nothing against the truth, they will not forego God upon any terms, they never sin with deliberation about this chief end: if they err, it is only in the way, as thinking that they may fulfil such a lust, and keep God too.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

16. Sought opportunity to betray him — Luke informs us that the opportunity he sought was the absence of the multitude. The people were so strongly on the side of Jesus that the authorities dare not openly apprehend him. Their method was to take him secretly, charge him with some crime, and thus gain the multitude against him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

From that time. As soon as he had made his bargain. Opportunity. "In the absence of the multitude," St. Luke adds. The Sanhedrin no longer thought it necessary to wait for the termination of the festival (ver. 5). Judas would enable them to seize Christ in his most secret retirement, and at the most opportune moment.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

16. From that time. The time of the bargain with the priests. No one can tell certainly what day the bargain was completed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. εὐκαιρίαν. See Lob. Phryn. 126. εὐκαιρία is admitted as a classical word, but the verb εὐκαιρεῖν is rejected. προκόπτειν and προκοπὴ are an instance of the reverse. Cp. Cic. de Offic. I. 40, ‘Tempus actionis opportunum Græce εὐκαιρία, Latine appellatur occasio.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(M) 16. And from that time he was seeking a favourable opportunity that he might deliver Him.] Mk. has: “And he was seeking how he might favourably deliver Him.”—εὐκαιρίαν] = “opportunity.” Cicero, Ad Att. xvi.82; Plat. Phædr. 272 A; Ox. Pap. i. 123. 3 (third or fourth century a.d.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.