Matthew 26:18

(de Cons. Ev. ii. 80.) Go into the city to such a man, Him whom Mark and Luke call the good-man of the house, or the master of the house. And when Matthew says, to such a man, he is to be understood to say this as from himself for brevity's sake; for every one knows that no man speaks thus, Go ye to such a man. And Matthew adds these words, to such a man, not that the Lord used the very expression, but to convey to us that the disciples were not sent to any one in the city, but to some certain person.

There follows the solicitude of the disciples: the disciples came to Jesus, saying: where wilt thou that we prepare for thee to eat the pasch? And first the inquiry is set forth; second, the command; third, the fulfillment. He says, the disciples came to him. …

Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them.

He sends them to a man whom they did not know and who did not know them, just as He had done before entering Jerusalem when He sent them to find the ass, showing them that He is able by His words alone to persuade …

And he said, go into the city to such a man,.... That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives however, without the city; he does not mention the man's name, but describes him, as Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of water; follow him into the house, where he entereth in", Mar 14:13; who seems to be not the master of the house, but a servant, that was sent on such an errand.

Let us then keep the feast with the unleavened bread of sincerity. Observe, When our Lord Jesus invited himself to this good man's house, he sent him this intelligence, that his time was at hand. Note, Christ's secret is with them that entertain him in their hearts.

Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in Luk 22:8, etc. My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity.

We read, in the beginning of this passage, how our Lord Jesus Christ was betrayed into the hands of his deadly enemies. The priests and scribes, anxious to put him to death, were at a loss how to effect their purpose, for fear of an uproar among the people. At this juncture a fitting instrument for carrying out their designs offered himself to them in the person of Judas Iscariot. That false apostle undertook to deliver his Master into their hands for thirty pieces of silver.

We read, in the beginning of this passage, how our Lord Jesus Christ was betrayed into the hands of his deadly enemies. The priests and scribes, anxious to put him to death, were at a loss how to effect their purpose, for fear of an uproar among the people. At this juncture a fitting instrument for carrying out their designs offered himself to them in the person of Judas Iscariot. That false apostle undertook to deliver his Master into their hands for thirty pieces of silver. There are few blacker pages in all history than the character and conduct of Judas Iscariot: there is no more awful evidence of the wickedness of man. A poet of our own has said that “sharper than a serpent’s tooth is a thankless child”; but what shall we say of a disciple who would betray his own Master: an apostle who could sell Christ? Surely this was not the least bitter part of the cup of suffering which our Lord drank. Let us learn in the first place from these verses that a man may enjoy great privileges, and make a great religious profession, and yet his heart all the time may not be right before God. Judas Iscariot had the highest possible religious privileges. He was a chosen apostle and companion of Christ; he was an eyewitness of our Lord’s miracles and a hearer of his sermons; he saw what Abraham and Moses never saw, and heard what David and Isaiah never heard; he lived in the society of the eleven apostles; he was a fellow-laborer with Peter, James and John: but for all this his heart was never changed. He clung to one darling sin. Judas Iscariot made a reputable profession of religion: there was nothing but what was right and proper and becoming in his outward conduct. Like the other apostles, he appeared to believe and to give up all for Christ’s sake: like them, he was sent forth to preach and work miracles. No one of the eleven seems to have suspected him of hypocrisy.