the Week of Proper 20 / Ordinary 25
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Nova Vulgata
1 Machabæorum 26:17
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Prima autem die azymorum accesserunt discipuli ad Jesum, dicentes : Ubi vis paremus tibi comedere Pascha ?
Prima autem die azymorum accesserunt discipuli ad Jesum, dicentes: Ubi vis paremus tibi comedere Pascha?
Bible Verse Review
from Treasury of Scripure Knowledge
the first: Exodus 12:6, Exodus 12:18-20, Exodus 13:6-8, Leviticus 23:5, Leviticus 23:6, Numbers 28:16, Numbers 28:17, Deuteronomy 16:1-4, Mark 14:12, Luke 22:7
Where: Matthew 3:15, Matthew 17:24, Matthew 17:25, Luke 22:8, Luke 22:9
Reciprocal: Exodus 12:21 - and take Deuteronomy 16:2 - sacrifice Ezra 6:22 - the feast Matthew 27:62 - the day Acts 12:3 - Then 1 Corinthians 11:23 - the same
Gill's Notes on the Bible
Now 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", Mark 14:12; and Luke says, "when the passover must be killed", Luke 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 Luke 22:8, 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", Luke 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, צא ושחוט עלי את פסח, "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, צא וצלה, "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 Deuteronomy 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.
Barnes' Notes on the Bible
See also Mark 14:12-16; Luke 22:7-13.
Matthew 26:17
The first day ... - The feast continued “eight” days, including the day on which the paschal lamb was killed and eaten, Exodus 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April.
Of unleavened bread - Called so because during those eight days no bread made with yeast or leaven was allowed to be eaten. Luke says, “in which the passover must be killed” - that is, in which the “paschal lamb,” or the lamb eaten on the occasion, was killed. The word in the original, translated “Passover,” commonly means, not the “feast” itself, but the “lamb” that was killed on the occasion, Exodus 12:43; Numbers 9:11; John 18:28. See also 1 Corinthians 5:7, where Christ, “our Passover,” is said to be slain for us; that is, our paschal lamb, so called on account of his innocence, and his being offered as a victim or “sacrifice” for our sins.
Matthew 26:18
Go into the city to such a man - That is, Jerusalem, called the city by way of eminence.
Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The “house” in which they were to keep the Passover was not mentioned. The reason of this probably was, that Christ was desirous of concealing from “Judas” the place where they would keep the Passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place “beforehand,” he could easily give information to the chief priests, and it would give them a favorable opportunity to surprise them, and apprehend “him” without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper “to use the means” to prevent it. There can be little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amid so great a multitude going at that time into the city, it was impossible to know that “a particular man would be met” - a man bearing a pitcher of water - unless Jesus had all knowledge, and was therefore divine.
The Master saith - This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. See Matthew 23:8, Matthew 23:10. It means, literally, “the teacher,” as opposed to “the disciple,” or learner; not the “master,” as opposed to the “servant or slave.” The fact that they used this name as if the man would know whom they meant, and the fact that the man understood them and made no further inquiries, shows that he was acquainted with Jesus, and was probably himself a disciple.
My time is at hand - That is, “is near.” By “his time,” here, may be meant either his time to eat the Passover, or the time of his death. It has been supposed by many that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the Passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavored also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus, it is said a difference arose between them about the time of the Passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that he anticipated the usual time of keeping the Passover is the following:
1. In John 18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the Passover, the chief priests would not go into the judgment-hall lest they should be defiled, “but that they might eat the passover,” evidently meaning that it was to be eaten that day.
2. In John 19:14, the day on which he was crucified is called “the preparation of the passover” - that is, the day on which it was prepared to be eaten in the evening.
3. In John 19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath - “a high day;” that is, the day after the Passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of special solemnity; yet our Saviour had partaken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase “my time is at hand means my time for keeping the Passover is near. Whether this opinion be true or not, there may be a reference also to his death. The man with whom they were to go was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the Passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent, therefore, to him and said, “I will keep the passover ‘at thy house.’”
Mark and Luke add that he would show them “a large upper room, furnished and prepared.” Ancient writers remark that, at the time of the great feasts, the houses in Jerusalem were all open to receive guests - that they were in a manner common to the people of Judea; and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. It is possible, also, that there might have been an agreement between this man and our Lord that he would prepare his house for him, though this was unknown to the disciples. The word rendered “furnished” means, literally, “spread;” that is, “spread” with carpets, and with “couches” on which to recline at the table, after the manner of the East. See the notes at Matthew 23:6.
Matthew 26:19
They made ready the passover - That is, they procured a lamb, multitudes of which were kept for sale in the temple; they had it killed and flayed by the priests, and the blood poured by the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread.
This was done, it seems, while our Lord was absent, by the two disciples.
Clarke's Notes on the Bible
Verse Matthew 26:17. Now the first day of the feast of unleavened bread — As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Leviticus 23:5-6; Numbers 28:16-17, this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, Exodus 12:18, this day was often termed the first of unleavened bread. The evangelists use it in this sense, and call even the paschal day by this name. See Mark 14:12; Luke 22:7.
Where wilt thou that we prepare — How astonishing is this, that HE who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last passover with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were necessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21.
