Matthew 26:5

26:5 Jerusalem was flooded with pilgrims at Passover, and the Jewish leaders worried about having their authority taken away if they caused or allowed anything that resembled revolt against Rome (see 21:8-11, 14-16).

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

Mat 26:5. Ἐν τῇ ἑορτῇ, in the feast[1111]) Even then! They wished to delay the matter until the people, who were then collected in great numbers on account of the Passover, should have departed, after the conclusion of the festival. But as the traitor offered his services, they cast delay aside. Thus the Divine counsel was fulfilled.—τῷ λαῷ, the people) who acknowledged Jesus as a Prophet, and were then assembled in great numbers.

[1111] Mat 26:6. ἐν Βηθανίᾳ, in Bethany) No doubt the banquet or supper, with its attendant circumstances, and the anointing, were one and the same, which are specified by John in the regular order of time, ch. Mat 12:1, etc., but by Matthew and Mark merely incidentally in passing. The anointing excited the indignation of Judas; and, after he had cherished it in his bosom for several days, Satan suggested to him the act of betrayal, and in person took possession of the wretched man. It cannot readily be supposed, 1) that it was some other woman rather than Mary, the one so pre-eminently beloved by the Saviour, who obtained the promise of her deed, nay, even her own self, being had in remembrance [Mat 26:13]: for, in fact, of no other woman whatsoever, save Mary, is the name recorded in connection with this event. Also, it is rather hard to credit, 2) that the pious disciples would have employed afresh [Mat 26:8], within a few days after, the pretext [Joh 12:5-6] concerning the 300 pence which might have been given to the poor by the sale of the ointment,—a pretext which, when employed by Judas, our Lord had confuted with such force. Finally, 3) Jesus declared the very day of the anointing, as marked by John, to be the one and only day of His being made ready thereby for His burial: there cannot, therefore, be any second day, in Matthew and Mark, of His being in that same condition [viz. of being made ready for burial]. Nor, besides, is there anything to forbid the supposition, that all things which John records happened in the house of Simon the leper, and that Mary anointed with the precious ointment, first the head, then also the feet of the Saviour; which facts John states in an abbreviated form, as intending to record the wiping of His feet with the hairs of her head.—Harm., p. 493, etc.

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

Mat 26:5 . ἔλεγον δὲ : δὲ points back to Mat 26:1 , which fixes the passion in Passover time, while the Sanhedrists thought it prudent to keep off the holy season for reason given. μὴ , etc., to avoid uproar apt to happen at Passover time, Josephus teste (B. J., i., 4, 3).

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

By the word Feast, is meant the whole feast of unleavened bread: the first and eighth day whereof were so holy, that they might do no manner of work therein, though the whole company of the Sanhedrin determined otherwise: And yet it came to pass through God’s providence, that Christ suffered at that time, to the end that all the people of Israel might be witnesses of his everlasting sacrifice.

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

Verse 5. Not on the feast day, lest there be an uproar] It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note.

He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.

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

5. on the feast day] Better, during the feast, including the Passover and the seven days of unleavened bread.

lest there be an uproar among the people] The great danger at the time of the Passover, when the people, numbering hundreds of thousands, filled the city and encamped in tents outside the walls like a vast army. At a Passover, less than 30 years before, the people, partly to avenge the death of two Rabbis, rose against Archelaus, and were cruelly repressed with a slaughter of 3000 men (Joseph. Ant. xvii. 9. 3); see also xvii. 10. 2, where a similar rising against Sabinus, during the feast of Pentecost, is described.

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.

And they said, not on the feast day,.... Upon mature deliberation, it was an agreed point with them, at least it was carried by a majority, that nothing of this kind should be attempted to be done on the feast day, on any of the days of the feast of passover, which was now at hand; though this was contrary to their common rules and usages: for, a person that sinned presumptuously, and such an one they accounted Jesus to be, they say (a),

"they do not put him to death by the order of the sanhedrim of his own city, nor by the sanhedrim of Jabneh; but they bring him up to the great sanhedrim at Jerusalem, and keep him "until the feast", and put him to death, "on a feast day"; as it is said, Deu 17:13, "and all the people shall hear and fear", &c.''

But what influenced them at this time to take another course, is the reason following;

lest there be an uproar among the people: they had no fear of God before their eyes, or in their hearts, only the fear of the people; many of whom believed in Christ, and others that did not, yet had a great veneration for him, having seen his miracles, and received favours from him; themselves, or their friends and relations, being cured by him of various diseases: besides, at the feast, people from all parts came up to Jerusalem; and they knew that large numbers from Galilee, where he had the greatest interest, would be present; and they feared, should they attempt anything of this nature at this time, the people would rise, and rescue him out of their hands. But God had determined otherwise, and his counsel shall stand; it was his pleasure, that he should be put to death at this feast, that the truth might answer the type of the passover lamb; and that all Israel, whose males now met together, might be witnesses of it: and so it was, that though these men had concluded otherwise in their council; yet an opportunity offering by Judas, to get him into their hands, they embrace it; and risk the danger of the people's uprising, who they found compliant enough to their wishes.

(a) Misn. Sanhedrin, c. 10. sect. 4. Maimon. Hilch. Memarim, c. 3. sect 8.

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

5 But they said, Not on the feast day, lest there be an uproar among the people.

Ver. 5. Not on the feast day, lest, &c.] But God would have it on that feast day, and no other, Act 4:27. And here these wicked ones fulfil the divine decree: but no thanks to them: more than to Haman for Mordecai’s advancement, whereunto Haman held the stirrup only. Divinum consilium dum devitatur impletur, saith a Father.

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.

Not on the festival day. Such a day seemed to them at first improper, at least to some of them; but this was overruled, when Judas informed them how he could and would put him into their hands on Thursday night. St. Jerome takes notice, that when they said, Not on the festival, it was not through a motive of religion that they made this objection, but only lest a tumult should happen in his favour among the people; (Witham) for they looked upon him as a great prophet. --- Behold how fearful these people are, not of offending God, nor of increasing the enormity of their most atrocious crime, by committing it on the solemnity of the Passover, but of offending men by raising a tumult. Still boiling over with rage, they no sooner found the Traitor, than yielding to the impulse of their blind fury, they gladly seized the opportunity offered, and immolating their victim in the middle of their solemnity. Though this their wickedness was the instrument of the divine dispensation, to bring about the greatest good, still they will not go without receiving condign punishment; which the perversity of their wills so richly deserved, for murdering innocence itself; and at a time when guilt was accustomed to meet with mercy and forgiveness. (St. John Chrysostom, hom. lxxx.) --- We know that by a decree of divine Providence, what had been so long and so earnestly sought for by the Jewish princes, viz. an opportunity of murdering the innocent Lamb of God, was not granted to them, except on the very feast of the Pasch. For it was only fitting, that what had been for such a length of time figuratively promised, should be manifestly fulfilled; that the true Lamb should supersede the figurative one; and that by one grand sacrifice, the vast variety of offerings and holocausts should be done away. (St. Leo the great)

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).

5. Not on the feast day — They thus decided that it should not be on the feast day, that is, on Friday; but God overruled them, and it took place on that very day. It was in fact customary with the Roman rulers to select the passover as the best occasion for the execution of criminals, when the large multitude being present, the sight was calculated to impress the public mind. But for Jesus there were so many friends likely to be present from Galilee and from the country, that the conspirators feared an attempt at rescue. So severe, they knew, was the rule of Pilate, that at any appearance of a fray the Roman guard in the fortress of Antonia would be let loose upon both parties alike, even though their blood, like that of certain Galileans, should be mingled with their sacrifices. But the offer of Judas, of an apprehension without a fray, both relieved and changed their minds. Jesus was crucified during the passover week; the type of the passover was more clearly carried out; and the fact of his crucifixion was made more public through the Jewish nation.

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

Not on the feast day; en th eorth : during the feast; i.e. during the eight days of the Passover celebration. The assembled multitudes did not leave the city until the close of the octave, so the danger of a rising was not removed till then. The rulers well knew the stern temper of Pilate the procurator, who was prepared to crush any popular movement with the strong hand, and at festival times had always his soldiers ready to hurl upon the mob at the slightest provocation, and to deal indiscriminate slaughter. Hence arose the plan of a clandestine apprehension. It was, indeed, the custom to execute great criminals at the time of the chief festivals, in order to impress the spectacle of retribution upon the greatest number; but in the case of Jesus, after what had occurred during the last few days, and when Jerusalem was filled with Galilaeans, who might naturally favour their countryman"s pretensions, it was deemed dangerous to make any open attack. Their fears were relieved in the most unexpected manner by the appearance of Judas among them (ver. 14).

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

But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.

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

5. Not during the feast. During the passover there were millions of Jews in Jerusalem. Josephus says that in a.d. 65, three million were present. There were often tumults at the passover, and it was feared that the arrest of Jesus would arouse one. On such occasions the Romans suppressed the disturbance without mercy.

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.

5. ἐν τῇ ἑορτῇ. During the feast, including the Passover and the seven days of unleavened bread.

ἵνα μὴ θόρυβος κ.τ.λ. The great danger at the time of the Passover, when the people, numbering hundreds of thousands, filled the city and encamped in tents outside the walls like a vast army. At a Passover, less than 30 years before, the people, partly to avenge the death of two Rabbis, rose against Archelaus, and were cruelly repressed with a slaughter of 3000 men (Joseph. Ant. XVII. 9. 3); see also XVII. 10. 2, where a similar rising against Sabinus, during the feast of Pentecost, is described.

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) 5. And they said, Not during the feast, in order that there may not he a tumult amongst the people.] Mk. has: “For they said, Not during the feast, lest there be a tumult of the people,” thus laying greater emphasis on ἐν δόλῳ.—ἵνα μὴ—γένηται] for Mk.’s μή ποτε ἔσται, on which see Blass, p. 213; also Gould, in loc.

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