Matthew 26:2

26:2 The irony is that the Son of Man, who is to judge the nations (25:31-46), must first be wrongly judged and condemned to death by evil people. Jesus’ death was the ultimate Passover sacrifice (see John 19:31-37; 1 Cor 5:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 26:2. Μετὰ δύο ἡμέρας, after two days) Our Lord foretold His death by various measures of time.[1108] καὶ, and) sc. and therefore, as this time is suitable for the transaction.—παραδίδοται, is betrayed) The present tense. Our Lord was preparing Himself entirely[1109] for suffering, and His enemies were labouring to effect the same object: see Mar 14:1.

[1108] Just as there is said to be a space of three days from the evening of Friday to the dawn of light on the Lord’s day: so here a space of two days is said to intervene between Wednesday and Thursday, which latter was the day of the Passover and of unleavened bread, Mar 8:31; Mar 14:11-12. So among the Romans sometimes the expression ante diem Secundum Kalendas means the same as pridie Kal. Matthew narrates, in an abbreviated and condensed form, the delivering up of Jesus to be crucified. His being delivered up was accomplished step by step: through the instrumentality of Judas on the night of Thursday; through Caiaphas on the following morning; and through Pilate, after about two hours having intervened. Thus we come from the betrayal to the crucifixion.—Harm., p. 487. The day (Thursday) which intervened between this speech of our Lord and the crucifixion is mentioned in Mat 26:17.—V. g.

[1109] In the original, “Totum se comparabat Jesus ad patiendum.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 26:2 . τὸ πάσχα , used both of festival, as here, and of victim, as in Mat 26:17 . The Passover began on the 14th of Nisan; it is referred to here for the first time in our Gospel. παραδίδοται , present, either used to describe vividly a future event (Burton, M. T., § 15) or to associate it with the feast day as a fixture ( γίνεται ), “calendar day and divine decree of death fixed beyond recall” (Holtz., H. C.), or to imply that the betrayal process is already begun in the thought of the false-hearted disciple.

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

God himself and not men, appointed the time that Christ should be crucified in.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. 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 Ex 12:1-27. 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 Lu 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.

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

3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles.

See these largely explained, Ex 23:14; Le 23:2-40.

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.

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

(2) After two days is the feast of the passover.—Assuming (as the facts of the case lead us to assume, but see Notes on Joh_13:1) the Last Supper to have coincided with the actual Paschal Feast, the point of time at which the words were spoken would either be some time on what we should call the Tuesday evening of the Passion week, or, following the Jewish mode of speech which found three days in the interval between our Lord’s entombment and resurrection, on the morning or afternoon of Wednesday.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. the passover] (1) The word is interesting in its (a) Hebrew, (b) Greek, and (c) English form. (a) The Hebrew pesach is from a root meaning “to leap over,” and, figuratively, to “save,” “shew mercy.” (b) The Greek pascha represents the Aramaic or later Hebrew form of the same word, but the affinity in sound and letters to the Greek word paschein, “to suffer,” led to a connection in thought between the Passover and the Passion of our Lord: indeed, some of the early Christian writers state the connection as if it were the true etymology. (c) Tyndale has the merit of introducing into English the word “passover,” which keeps up the play on the words in the original Hebrew (Exo_12:11; Exo_12:13). Before Tyndale the word “phase” (for pascha) was transferred from the Vulgate, with an explanation: “For it is phase, that is, the passyng of the Lord” (Wyclif).

the feast of the passover commemorated the deliverance of Israel from the Egyptian bondage. The ordinances of the first Passover are narrated Exo_12:1-14, but some of those were modified in later times. It was no longer necessary to choose the lamb on the 10th of Nisan. The blood was sprinkled on the altar, not on the door-post, those who partook of the paschal meal no longer “stood with loins girded, with shoes on their feet, with staff in hand,” but reclined on couches, as at an ordinary meal; it was no longer unlawful to leave the house before morning (Exo_12:22). The regular celebration of the Passover was part of the religious revival after the return from Captivity. During the kingly period only three celebrations of the Passover are recorded; in the reigns of Solomon, of Hezekiah and of Josiah. For the relation of the Last Supper to the Passover and for further notes on the paschal observance, see below.

The date of this Passover was probably April 3 (old style), a. d. 33 (Mr J. W. Bosanquet in Trans. Soc. Bib. Arch. vol. iv. 2). See note, ch. Mat_2:1.

is betrayed] either (1) the present for the future, denoting greater certainty or (2) the full relative present “is now being betrayed;” the treacherous scheme of Judas is already afoot.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ye know that after two days is the feast of the passover,.... Which was kept in commemoration of the deliverance of the Israelites from Egypt; and was typical of Christ the passover, who was now to be sacrificed for his people. This was said on Tuesday, and on the Thursday following, the passover began. Christ speaks of this as a thing well known to the disciples, as it must be, since it always began on a certain day, the fourteenth of the month Nisan; which month answered to part of our March, and part of our April; and though there was very frequently an intercalation of a whole month in a year, made by the sanhedrim, to keep their festivals regularly in the proper season of the year; yet previous public notice was always given of this, either by fixing a paper upon the door of the sanhedrim (r), signifying such an intercalation made, which served for the inhabitants of Jerusalem; or by sending messengers with letters into all distant places (s), acquainting them with it. So that the times of these festivals were always well known; even to the common people:

and the son of man is betrayed to be crucified; it must not be thought that this was equally known by the disciples, as the former; for though they might know, or at least remember, that Christ had told them that he should suffer many things of the priests, Scribes, and elders, who would deliver him to the Gentiles, to be crucified; yet might not understand that this passover was to be the time, when this should be done: by "the son of man", Christ means himself, who was truly and really man, the seed of the woman, the son of Abraham and of David; a character by which the Messiah is described in the Old Testament, Psa 80:17 Dan 7:13, and hence frequently used by Christ of himself; which, as it expresses the truth of his human nature, so the weaknesses and infirmities he bore in it; and is very properly used here, when he is speaking of his being to be betrayed and crucified. What he says of himself is, that he is "betrayed"; that is, is to be betrayed, or will be betrayed, meaning at the passover, which was to be in two days time. Christ speaks of his being betrayed, as if it was already done; not only because it was so near being done, there being but two days before it would be done; but because it was a sure and certain thing, being determined in the purpose of God, and foretold in prophecy that it should be; and besides, Judas had now resolved upon it within himself, and was forming a scheme how to bring it about. And this respects not only the act of Judas in betraying him into the hands of the chief priests, but also the delivery, as the word here used signifies, of him by them, to the Roman governors; for they, as Stephen says, were also his betrayers and murderers; yea, it may include the delivery of him by Pilate, to the Jews and Roman soldiers; and the rather, because it follows, "to be crucified"; which was a Roman, and not a Jewish punishment. This was typified by the lifting up the brazen serpent on a pole, and foretold by the prophets of the Old Testament, Psa 22:16, and predicted by Christ himself, sometimes more covertly, Joh 12:32, and sometimes in express words, Mat 20:19, and was a very painful and shameful death, and which showed him to be made a curse for his people. It appears from hence; that the crucifixion and death of Christ, were not casual and contingent events, but were determined by the counsel of God, with all circumstances attending: the betraying and delivery of him were by the determinate counsel and foreknowledge of God; and not only his death, but the manner of it by crucifixion, was pointed out in prophecy, and was a certain thing; and the very time of his death was fixed; which shows the early concern of God for the salvation of his people, and his wonderful grace and mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this: he knew not only that he should be betrayed, but he knew from the beginning who would betray him; he not only knew that he should die, but he knew what kind of death he should die, even the death of the cross; and he knew the exact time when he should die, that it would be at the following passover, which was just at hand; and he had suggested this to his disciples, and therefore he speaks of it as a thing known unto them; at least what they might have known, and concluded from what he had said to them, Mat 20:18, and the whole is a considerable proof of his being God omniscient. And he thought fit to put his disciples in mind of it, because the time drew nigh; that their memories being refreshed with it, they might be prepared for it, and not be surprised, shocked, and offended at it, when it came to pass; which shows the tender concern our Lord had for them.

(r) Targum in Cant. vii. 4. (s) Maimon Hilch. Kiddush Hachodesh, c. 4. sect. 17.

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

2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

Ver. 2. Is the feast of the passover] At which feast, Christ our passover was sacrificed for us, 1Co 5:7, and we were purchased by his blood, as Israel was typically out of the world by the blood of the paschal lamb; our hearts being sprinkled therewith by the hyssop bunch of faith, from an evil conscience, and our bodies washed with pure water, Heb 10:22.

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.

After two days is - the feast of the Passover.

See the notes at Mat 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, Exo. 12. The name “Passover” was given to the feast because the Lord “passed over” the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Exo 12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan (April), Exo 12:15-20; Exo 23:15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the “feast of unleavened bread,” Exo 12:18; Lev 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 1Co 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 Exo 12:1-6, which he killed on the 14th day before the altar, Deu 16:2, Deu 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, Exo 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, Joh 19:36; 1Co 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 Exo 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 Psa 113:1-9; Psa 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,” 1Co 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 Ps. 115; 116; Psa 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, Mat 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 Mat 27:35.

Mat 26:3

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

See the notes at Mat 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 Mat 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, Exo. 28. The office was at first hereditary, descending on the oldest son, Num 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 (1 Macc. 10:18-20), whose brother Simon was, afterward created by the Jews both prince and high priest, 1 Macc. 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 pleasure - a liberty which the Romans ever afterward exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence, it is said that Caiaphas was high priest “for that year,” Joh 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.

Mat 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.

Mat 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.

Mat 26:6

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

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

Leper - See the notes at Mat 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 Joh 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 Joh 12:4, and one of the effects of his indignation, it seems, was to betray his Lord.

Mat 26:7

There came to him a woman - This woman was Mary, the sister of Lazarus and Martha, Joh 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 Mar 14:3 and John Joh 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 Son 1:12. The ancients were much in the habit of “anointing or perfuming” their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a “pound” of this, Joh 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 Joh 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 Mat 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.

Mat 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” Joh 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.

Mat 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.

Mat 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, Mat 26:12.

Mat 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 Psa 41:1; Pro 14:21; Pro 29:7; Gal 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.

Mat 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.

Mat 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.

Mat 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 Mat 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” Luk 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,” Act 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.

Mat 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 Mat 27:3; Act 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 Exo 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).

Mat 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

You know that after two days shall be the Pasch;[1] or the feast of the Pasch. The Protestants translate, of the Passover. The French all retain the same word in their language, Paque; as the author of the Latin Vulgate and all other Greek versions have done. It is indeed an evident mistake, (as St. Augustine observed) to take Pascha for a Greek word, as Mr. N... has done, who in his note on this place says, Pascha, in Greek, is a passion or suffering. It is certain that the word Pascha, or Pasche, is from a Hebrew derivation, signifying a passing by or passing over. Yet it must also be observed, that this same word Pascha, has different significations; sometimes it is put for the Paschal Lamb, that was sacrificed; as Luke xxii. 7, elsewhere for the first day of the Paschal feast and solemnity, which lasted seven days; as in this place, and Ezechiel xlv. 21. Again it is taken for the sabbath-day, that happened within the seven days of the solemnity. (John xix. 14.) And it is also used to signify all the sacrifices, that were made during the seven days’ feast; as John xviii. 28. (Witham) --- And the Son of man. Jesus Christ informed his disciples of the bloody transactions, which were soon to be perpetrated at Jerusalem, lest they might be disheartened, when they saw their Master condemned to die on a cross. Christ was delivered up to death by his heavenly Father out of love for man; he is betrayed by Judas for base lucre, condemned by the priests out of envy, and persecuted by the common enemy of mankind, who feared that his empire and reign might be destroyed among men by the preaching of our Redeemer; not perceiving, that man would be freed from his empire more by his death, than by his preaching. (Origen)

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[BIBLIOGRAPHY]

Pascha fiet. Greek: to pascha ginetai fit. St. Jerome on this place, (p. 125.) Pascha, quod Hebraice dicitur Phase: non a Passione, ut plerique arbitrantur, sed a transitu nominatur. So also St. Augustine, tract 55. in Joan.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

2. Ye know — Our Lord begins with telling them what they knew; but he finished by telling them what they do not know until he tells them. The true teacher leads his pupils from the known to the unknown. The disciples knew that the passover was coming; Jesus knew that the crucifixion was coming. Though his mission as prophet was discharged, his foreknowledge as a prophet was not diminished. He is prophet, that is, master, by clear, calm foresight, of the whole train of transactions.

After two days — This was uttered probably at sunset on Tuesday; just twice twenty-four hours before the time of his paschal supper with his disciples, which took place on the Thursday evening preceding the Friday of the crucifixion.

Passover — This was the great feast of the Jews in commemoration of their departure from Egypt, when the destroying angel who cut off the first-born of the Egyptians was made to pass over the residences of the Jews harmless. A victim was upon that occasion slain by divine command, and his blood stricken on the two door-posts and upon the lintel, or top cross-piece, as a sign that the house was the abode of an Israelite. See Exo_12:1-30. In annual commemoration of this the following passover rites were appointed: On the tenth day of the month Nisan, (corresponding nearly to our April,) a male lamb without blemish, of either sheep or goats, was selected. It was to be kept until the fourteenth day of Nisan, when it was to be slain by the priest between the two evenings of three and six o’clock, and the blood was to be poured at the foot of the great altar. At evening each family, including not less than ten persons, was to eat the lamb. They were originally commanded to do this with all the tokens of rapid departure. Their feet were to be shod, their loins girt, their staff in hand, and they were to eat not reclining, but standing, and their bread was to be unleavened, and the whole was to be done “with haste.” “Bitter herbs” were to be eaten, as a symbol of their bitter sufferings in Egypt. Seven days were set apart (Exo_12:15) as a feast of unleavened bread. The first and last were to be days of holy convocation. The first day commenced with the eve on which the paschal lamb was eaten. In the Passion Week it was Friday. See note on Mat_26:5.

We here remark that the victim was a true vicarious sacrifice. Egypt for his sins was punished by the selection of a human representative, namely, his first-born. Israel too was a sinner; but he suffered by substitution of the “lamb without spot.” The paschal lamb was slain, and was to be, not boiled like other sacrifices, but roasted, to indicate by fire the terrible agonies of the atoning victim; and being roasted upon the cross-spit, he was literally crucified. The blood of the first victim sprinkled upon Israel’s lintel is a most remarkable symbol of that blood sprinkled upon our souls, whereby God knows us for his own and spares us when he makes inquisition for blood.

The passover lamb is indeed a wondrous type of “the Lamb of God that taketh away the sin of the world;” by whose sprinkled blood we are saved from death and redeemed from spiritual bondage. It was on the passover night that our Lord instituted the sacrament as a bloodless continuation of the same commemoration, divested of its special Jewish significance. And our Lord himself was slain at this very feast, which was appointed by Moses to predict beforehand his death. On this occasion the Jews slew, not only the typical victim, but the real victim typified by their feasts and sacrifices.

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

Ye know. He speaks of a fact well known to his hearers the day of the Passover Feast. And they had been forewarned of his death. (see Mat_20:17-19) After two days; meta duo hmerav : post biduum. These words are ambiguous, as it is not certain how the time is reckoned whether the current day is included or not. If, as is most probable, theywere spoken on Wednesday, the phrase means the next day but one, which commenced on the afternoon of Friday. Jesus appears to have passed this day in peaceful seclusion, either in Bethany or its neighbourhood. Is the Feast of the Passover; to Pasca ginetai : the Passover cometh; Pascha fiet. The lambs were slain during the first evening of the 14th of Nisan, and were eaten within twelve hours. The word Pascha is the Greek form of the Hebrew Pasach, denoting "the passing over" of the destroying angel, when he destroyed the Egyptians, but left untouched the houses of the Israelites, on whose door posts was sprinkled the blood of the lamb. (Ex 12) Etymologically, it has nothing to do with poscw , and the Latin patior, passio, etc, though pious writers have seen a providential arrangement in the apparent similarity of the words (see the possible paronomasia in Luk_22:15). Pascha (Pasach) is used in three senses:

(1) the transit of the angel;

(2) the Paschal lamb;

(3) the Feast of the Passover.

It is in this last signification that it is here employed And (equivalent to when) the Son of man is betrayed (delivered up, Revised Version) to be crucified. Christ connects his own death with the Passover, not only as indicating the day and hour, but to mark the typical meaning and importance of this solemnity, when he, our Passover, should be sacrificed for us. The present tense, "is betrayed," denotes the imminence and certainty of the event. He sees the event as actually present.

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

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 xxii, 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 Exod. xii, 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 Cor. xi, 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

2. After two days. After Wednesday and Thursday. The day indicated is Friday. The passover cometh. For the origin of this feast, see Exod. 12:1–14. It was really the Jewish emancipation day, the greatest of their feasts, and the paschal lamb was a type of the slain Christ.

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.

2. μετὰ δύο ἡμέρας. According to the Jewish reckoning, any length of time including part of two days.

τὸ πάσχα. (1) The word is interesting in its (a) Hebrew, (b) Greek, and (c) English form. (a) The Hebrew pesach is from a root meaning ‘to leap over,’ and, figuratively, to ‘save,’ ‘shew mercy.’ (b) The Greek πάσχα represents the Aramaic or later Hebrew form of the same word, but the affinity in sound and letters to the Greek word πάσχειν, ‘to suffer,’ led to a connection in thought between the Passover and the Passion of our Lord: indeed, some of the early Christian writers state the connection as if it were the true etymology. (c) Tyndale has the merit of introducing into English the word ‘passover,’ which keeps up the play on the words in the original Hebrew (Exo 12:11; Exo 12:13). Before Tyndale the word ‘paske’ (for πάσχα) was transferred from the Vulgate, with an explanation: ‘For it is paske, that is, the passyng of the Lord’ (Wyclif).

the feast of the passover commemorated the deliverance of Israel from the Egyptian bondage. The ordinances of the first Passover are narrated Exo 12:1-14, but some of those were modified in later times. It was no longer necessary to choose the lamb on the 10th of Nisan. The blood was sprinkled on the altar, not on the door-post, those who partook of the paschal meal no longer ‘stood with loins girded, with shoes on their feet, with staff in hand,’ but reclined on couches, as at an ordinary meal; it was no longer unlawful to leave the house before morning (Exo 12:22). The regular celebration of the Passover was part of the religious revival after the return from Captivity. During the kingly period only three celebrations of the Passover are recorded; in the reigns of Solomon, of Hezekiah and of Josiah. For the relation of the Last Supper to the Passover and for further notes on the paschal observance, see below.

The date of this Passover was probably April 3 (old style), A.D. 33 (Mr J. W. Bosanquet in Trans. Soc. Bib. Arch., Vol. IV. 2). See note, ch. Mat 2:1.

παραδίδοται, either (1) the present for the future, denoting greater certainty, or (2) the full relative present ‘is in the act of being betrayed;’ the treacherous scheme of Judas is already afoot.

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.

2.] Final announcement of his sufferings, now close at hand. (Mar 14:1.Luk 22:1Luk 22:1.) The public office of our Lord as a Teacher having been now fulfilled, His priestly office begins to be entered upon. He had not completed all his discourses, for He delivered, after this, those contained in John 14-17—but not in public; only to the inner circle of his disciples. From this point commences the narrative of his passion.

2. μετὰ δύο ἡμ.] This gives no certainty as to the time when the words were said: we do not know whether the current day was included or otherwise. But thus much of importance we learn from them: that the delivery of our Lord to be crucified, and the taking place of the Passover, strictly coincided. The solemn mention of them in this connexion is equivalent to a declaration from Himself, if it were needed, of the identity, both of time and meaning, of the two sacrifices; and serves as the fixed point in the difficult chronological arrangement of the history of the Passion. The latter clause, καὶ ὁ υἱὸς κ.τ.λ. depends on οἴδατε as well as the former. Our Lord had doubtless before joined these two events together in his announcements to his disciples. To separate this clause from the former, ‘and then’ &c. seems to me to do violence to the construction. It would require καὶ τότε.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 2. You know that after two days cometh the Passover, and the Son of Man is delivered up to be crucified.] Mk. has: “And the Passover and the Unleavened Bread was after two days.” The verse is a difficult one. The Passover was on the 14th of the month, and the Unleavened Bread followed on the 15th, lasting till the 21st. It is difficult, therefore, to understand how both feasts could be said to be “after two days.” The copyists in Mk. found the combination difficult. D a omit καὶ τὰ ἄζυμα. S3 and k have Pascha Azymorum.1 Mt. omits καὶ τὰ ἄζυμα as incorrect, because if the Passover was after two days, the Unleavened Bread was after three; and as unnecessary. Moreover, “after two days”is difficult. It is generally supposed to mean on the morrow. But although “after three days” seems to be equivalent to “on the third day,” it is doubtful whether any Jew would have used “after two days” as meaning on the morrow, any more than he would have said “after one day” if he meant “to-day.” It is possible that behind μετὰ δύο ἡμέρας lies the Aramaic בתר יומין, meaning “after a time,” the תר being misread as תרין = two. Dalman, Gram.2 p. 215, quotes for בתר יומין Pea 20a, Vay. R. 10, and for לבתר יומין vay. R. 23. We may therefore suppose that the original of Mk. ran: “And the Passover and the Unleavened Bread was after some days,”i.e. was drawing near. Lk. (22:1) has seen that this must be the meaning. Mt., by adding καὶ ὁ υἱός, κ.τ.λ. emphasises the fact that the Lord foresaw His arrest at the moment that the authorities were plotting it.—εἰς τὸ σταυρωθῆναι] Cf. 20:19.

2.Mar 14:12 καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμώ ὄτε τὸ πάσχα ἔθυον. The clause must be corrupt. The first day of Unleavened Bread, the 15th Nisan, succeeded the Passover day, the 14th. Further, the 14th after 3 o’clock would have been too late to make preparation for the meal. This must have been accomplished at least on the day before.

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

Is betrayed [παραδιδοται] . The present tense expresses here something which, though future, is as good as present, because already determined, or because it must ensue in virtue of an unalterable law. Thus the passover is [γινεται] : it must come round at the fixed season. The Son of Man is betrayed according to the divine decree. Compare ver. 24.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.