Matthew 26:2Meaning & Commentary from the Church Fathers

His actions also testify to this truth. The day He spoke these words to His disciples was six days before the Passover, in Bethany, where Mary anointed His feet with fragrant oil—this occurred on the Sabbath (John 12:1, 2). The following day marked His triumphant entry into Jerusalem (John 12:12). On the Monday, as He traveled to Jerusalem, Jesus cursed the barren fig tree and returned to Bethany that evening (Matt. 21:18; Mk. 11:13, 18, 19). Tuesday brought Peter’s observation of the withered fig tree, during which Jesus spoke of the power of faith and engaged in discussions with the scribes in Jerusalem (Mk. 11:20, 27). Therefore, on Wednesday of that momentous week, the Lord revealed to His disciples the impending sufferings that would take place at Passover. In two days, the Passover will occur, and the Son of Man will be handed over to be crucified.

What a remarkable overlap of events this is! The Passover is the most significant festival for the Hebrews. It commemorates firstly the deliverance of Israel’s firstborn from the heavenly sword that struck down the firstborn in Egypt, and secondly the salvation of the entire nation from Pharaoh, who was drowned in the Red Sea. Regardless of the significance of these historical events in Israel’s journey, the true essence of the Passover celebration is found in the pivotal role of the Passover lamb. When Jesus informed His disciples that He would be delivered up for crucifixion during Passover, it is unclear whether they grasped the profound association between His impending sufferings and the celebration of Passover. Yet later, guided by the Holy Spirit, they clearly articulated this remarkable connection to the Jews. The Apostle Paul proclaimed that Christ has become our Passover, instructing us to celebrate this new Passover not by consuming unleavened bread like the Hebrews but with purity and sincerity of spirit (1 Cor. 5:17, 18). As Apostle Peter taught, we are redeemed by the precious blood of Christ, the Lamb without blemish (1 Pet. 1:19), and therefore, we no longer require the Passover lamb of Egypt.

After addressing the events of the last days, Jesus turned to His disciples to remind them of His approaching trials, saying, ‘YOU KNOW THAT TWO DAYS LATER IT WILL BE PASCHAS, AND THE SON OF MAN WILL BE TURNED UP FOR TESTING.’ St. Chrysostom notes how skillfully Jesus articulates this, deliberately avoiding mentioning betrayal directly; instead, He highlights the fulfillment of the Passover and announces His impending betrayal, followed by His crucifixion. This indicates not only the sacramental nature of the events to come but also the universal triumph, with Jesus fully aware of His future suffering. This alone would have been comfort enough for them, rendering any mention of His resurrection unnecessary, having discussed it extensively before.

The Passover was the most sacred festival among the Jews, commemorating the deliverance of Israel's firstborn from the angel of death, which struck down the firstborn of Egypt. It also celebrated the nation's liberation from Pharaoh, who was engulfed by the Red Sea. Crucially, the Passover lamb prefigured the Lamb of God who bears the sins of the world. It remains uncertain whether the disciples grasped the Lord’s reference to the significant alignment of the days of His suffering with the Passover. Yet, illuminated by the Holy Spirit later, they explicitly communicated this profound linkage to the Jewish people. As Paul asserts, ‘The Passover is our Passover, Christ was slain for us’ (1 Cor. 5:7). The Apostle Peter teaches that we are redeemed ‘by the precious blood of Christ, as of a pure and clean Lamb’ (1 Pet. 1:19). Meanwhile, as Jesus conversed with His disciples on the Mount of Olives about Jerusalem’s impending doom and the end times, the Sanhedrin gathered in the courtyard of High Priest Caiaphas in Jerusalem for a clandestine meeting to conspire on how to address the Teacher from Galilee.

He might have returned to Bethany, as He had in previous nights, or He may have chosen to remain on the mountain, spending the night in intimate communion with His heavenly Father. The latter scenario seems more plausible considering the emotional state He likely experienced following His final separation from the Jewish leadership. The apostles, too, likely stayed on the mountain and may have soon succumbed to sleep, which allowed Judas Iscariot to stealthily make his way to Jerusalem.

Together with the Feast of Unleavened Bread, which follows starting on the second day of Passover, it is celebrated over eight days, from the evening of the 14th to the 21st of Nisan (around the end of March and the beginning of April). On the 10th day of this month, family heads were to select a year-old unblemished lamb, which was then sacrificed on the 14th day in the temple courtyard after proper preparation and roasting. When Passover was celebrated for the first time in Egypt, the lamb's blood was sprinkled on the doorposts to protect the households from the death angel; afterwards, the altar was anointed with this blood, leading to the custom of sacrificing lambs at the tabernacle or temple. The lamb was consumed entirely, leaving no bones or sinews, accompanied by unleavened bread and bitter herbs. The practices at the time of Jesus, as can be inferred from various ancient accounts, had evolved significantly from earlier traditions. The Passover meal began on the evening of the 14th of Nisan after sunset. Initially, a cup filled with diluted wine was presented: after offering praise to God, the head of the household consumed from it, followed by all present; this was known as the first cup. Following this, hands were washed while offering thanks to God. The Passover lamb, unleavened bread, bitter herbs, and a type of mixture made from dates, figs, grapes, and vinegar were consumed piece by piece, accompanied by praises, after which these items were removed, and the cup of wine and water was refilled. The removal of the dishes was to engage the children’s curiosity, thus providing an opportunity to recount the story of the feast (Exodus 12:26-27). The head of the household would then narrate the tale of the Israelites' bondage in Egypt, their salvation, and the institution of Passover. Upon the return of the dishes, he would proclaim: "This is the Passover which we partake in remembrance of the Lord's mercy upon our homes in Egypt"; he would elevate the unleavened bread and bitter herbs, explaining that the former represented the haste of their escape, while the latter symbolized the bitterness of their enslavement. Following this, they would sing the first part of the Alleluia, specifically Psalms 110-114, offer a brief prayer, and drink from the second cup. Hands were washed again, and they partook of the lamb, herbs, and bread once more, ensuring that nothing of the lamb remained until morning. The hands were washed again before drinking the third cup, called the cup of blessing, during which the family head would bless God with a special prayer for His grace. Finally, the fourth cup, known as the Hallel, was consumed, after which the second part of the Hallelujah, Psalms 115-118, was sung. Throughout the subsequent days of the feast, daily sacrifices were offered at the temple, both public sacrifices for the community and private offerings from those with personal devotion. On the second day of the feast, marking the first day of Unleavened Bread, a sheaf of barley along with other offerings was presented as a token of the first fruits. The first and last days of the feast received particular reverence. – "He shall be delivered up to crucifixion": This indicates His self-awareness of the suffering that lay ahead, proactively acknowledging everything He would endure. Thus, since His prior declarations about the resurrection would have sufficed for their assurance, He refrained from mentioning it now, finding it unnecessary after having spoken at length about it previously.