John Gill's Exposition of Matthew 26:2 (1748)

Matthew 26:2

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

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, Psalm 80:17 Daniel 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, Psalm 22:16, and predicted by Christ himself, sometimes more covertly, John 12:32, and sometimes in express words, Matthew 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, Matthew 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.

This is a companion discussion topic for the original entry at
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whatever one thinks of the hyper-calvinism john gill is probably erroneously associated with, a healthy dose of calvinistic predestination does come through in this excerpt, even if it is insisted that the manner of christ death - the cross - wasn’t necessarily for-ordained…it is probably a consequence of calvinistic predestination that prevents john from observing that the larger reason for christ’s prophecy to his disciples of his death at the passover wasn’t necessarily for them to be able to handle it, which they didn’t, but so that they could fearlessly preach that christ was the messiah after pentecost…as the holy spirit brought to their minds christ’s prophecy of his death and resurrection, well before any evidence of the fact, even the torrent of persecution unleashed against them by the church couldn’t detract from the certainty they felt that they had indeed been privileged to be in the company of the son of god for three yrs…what an amazing experience was theirs…

The Psalms give expression to the depths of man’s dispair and the magnificenence of God’s Grace. The everlasting Covenant was an agreement even before the foundations of the earth. No issue of Adam was left without the bounds of that agreement. God’s foreknowledge is not election. It follows that in accepting Grace, one must response with gracious living. Else one has taken the name of God in vain. Tom Z