Teks -- Matthew 26:18 (NET)

26:18 He said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

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Robertson: Mat 26:18 - To such a man

To such a man ( pros ton deina ).

The only instance in the N.T. of this old Attic idiom. The papyri show it for "Mr. X"and the modern Greek keeps it. Jesus may have indicated the man’ s name. Mark (Mar 14:13) and Luke (Luk 22:10) describe him as a man bearing a pitcher of water. It may have been the home of Mary the mother of John Mark.

Robertson: Mat 26:18 - I keep the passover at thy house

I keep the passover at thy house ( pros se poiō to pascha ).

Futuristic present indicative. The use of pros se for "at thy house"is neat Greek of the classic period. Evidently there was no surprise in this home at the command of Jesus. It was a gracious privilege to serve him thus.

Vincent: Mat 26:18 - Such a man

Such a man ( τὸν δεῖνα )

The indefiniteness is the Evangelist's, not our Lord's. He, doubtless, described the per- son and where to find him.

Wesley: Mat 26:18 - The Master saith, My time is at hand

That is, the time of my suffering.

Clarke: Mat 26:18 - Go - to such a man

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

Clarke: Mat 26:18 - My time is at hand

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. It might be rendered here, the time of my crucifixion is at hand.

Calvin: Mat 26:18 - Go into the city to such a man // My time is near

18.Go into the city to such a man Matthew specifies a certain man; the other two Evangelists relate that the disciples were sent as to an unknown individual, because a sign was given to them of a man carrying a pitcher of water. But this difference is easily reconciled; for Matthew passing by the miracle, describes that man who was then unknown to the disciples; for it cannot be doubted that, when they came to the house, they found that it was one of their acquaintances. Christ enjoins him authoritatively to make ready a lodging for himself and his disciples, calling him master; and the man immediately complies But though he might have expressly pointed out the man by name, he chose rather to direct his disciples to him by a miracle, that, when they shortly afterwards saw him reduced to a state of weakness, their faith might remain firm, being supported by this evidence. It was no slight confirmation that, a few hours before he was put to death, he had given an undoubted proof that he was God, that they might know that he was not constrained by necessity, but yielded of his own accord. And though at the very time when the weariness occurred, this was perhaps of no advantage to them, yet the recollection of it was afterwards useful; as even in the present day, in order to rise above the offense of the cross, it is of great importance to us to know that, along with the weakness of the flesh, the glory of divinity appeared in Christ about the very time of his death.

My time is near Though he celebrated the passover correctly according to the injunction of the Law, yet he appears to assign this reason for the express purpose of avoiding the blame of self-will. He says, therefore, that there are reasons why he must make haste, and not comply with a received custom, because he is called to a greater sacrifice. And yet, as we have said, he introduces no change in the ceremony, but repeats once and again, that the time of his death is near, in order to inform them that he hastens cheerfully to do what the Father had appointed. And as to his connecting the figure of the sacrifice with the reality, in this way he exhorted believers to compare with the ancient figures what he accomplished in reality. This comparison is highly fitted to illustrate the power and efficacy of his death; for the passover was enjoined on the Jews, not merely to remind them of an ancient deliverance, but also that they might expect future and more excellent deliverance from Christ. Such is the import of what Paul says, that

Christ our passover is sacrificed for us, (1Co 5:7.)

TSK: Mat 26:18 - Go // The Master // My time

Go : Mar 14:13-16; Luk 22:10-13

The Master : Mat 26:49, Mat 21:3, Mat 23:8, Mat 23:10; Mar 5:35; Joh 11:28, Joh 20:16

My time : Mat 26:2; Luk 22:53; Joh 7:6, Joh 7:30, Joh 12:23, Joh 13:1, Joh 17:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 26:17-19

Ver. 17-19. No one of the evangelists relates this history fully, but Mark relates the former part more fully than Matthew: Mar 14:12-16 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? And he sendet forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say you to the good man of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples? And he will show you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. Luk 22:7-13 , differeth a little in the former part of this relation: he saith, Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, &c.; so he goeth on, Luk 22:10-13 , varying scarce at all from what Mark saith. The variations of the evangelists are of no moment, none contradicts the other, only one hath some circumstances omitted by the other. Our Lord was now at Bethany, whither he went every night from Jerusalem. The day was come for the killing of the passover. What that day was, the law hath fixed, Exo 12:6 ; the fourteenth day of the first month (Nisan) in the evening; or, between the two evenings, that is, as is mostly agreed, betwixt the declining of the sun after noon and the setting of the sun; for they counted one evening began when the sun was declined, which was the second evening of that day, and another evening (belonging to the ensuing day) beginning at sunset. Between these two evenings the passover was to be killed. Now this fourteenth day was called the first day of unleavened bread, though strictly it was not so, according to the Jewish account of days, from sunset to sunset; but it was so after the Roman account, who count the days as we do, from midnight to midnight. For the Jews began their feast of unleavened bread from their eating the passover; so as their fourteenth day must needs take in so many hours as were betwixt the setting of the sun and midnight of the first day of unleavened bread, which held to the end of the twenty-first day; so were seven entire days with a part of another. Matthew and Mark bring in the disciples first asking our Saviour (knowing his resolution to keep the passover) where he would have it prepared. He said (Luke saith) to Peter and John, Go into the city to such a man, &c. Mark and Luke here supply something omitted by Matthew, for Matthew only mentions their going to the master of the house, and telling him from Christ, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. The other two evangelists mention more in their instructions; telling us that he told them, that when they came into the city, they should see a man carrying a pitcher of water, whom they should follow into what house soever he should go in, and there they should say to the master of the house, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. Mark and Luke add, Where is the guest chamber? No doubt but at that time most householders who had convenient houses did prepare chambers for the several passover companies. Our Lord here gave his disciples an eminent proof of his Divine nature in so particularly telling them what they should meet with in the city, and disposing the heart of this householder to so free a reception of him. For all three evangelists agree, that the disciples did as Jesus commanded, and found as he had said unto them. And they made ready the passover. There was a great deal of work to be done, of which none of the evangelists say any thing. Some upon the reading of this may be thinking, Where had they the lamb? When was it offered? &c. According to the law, in Exo 12:3 , the lamb was to be taken up the tenth day, and kept to the fourteenth; it might either be brought by those that did eat it, or bought at Jerusalem, for They had great markets for that purpose some days before the passover. Whether all the lambs thus eaten by the paschal societies were first to be brought to the temple, and then killed, and the blood sprinkled on the altar, and poured out at the foot of it, and their fat and entrails offered, I much doubt; I rather think this was only to he done with some of them, instead of all. That some were so killed by the priests, their blood so sprinkled and poured out upon and at the foot of the altar, I doubt not, though God having no temple nor altar built at that time, there be no such thing in the law, Exo 12:1-51 ; but at Hezekiah’ s passover, 2Ch 30:16,17 , we find the Levites killing the passover, and the priests sprinkling the blood; but, as I said before, I do not think that the priests and Levites killed the lambs for all the passover societies. The great time that it must have taken, and the vast quantity of blood there would have been, the long time it must have taken to cleanse the entrails, makes it appear impossible to be done in four or five hours, for they had no longer time to kill it in. They did not begin to kill till after the evening sacrifice, for the day was done with, and that was between two and three of the clock, and they were to finish by sunset, for then the other evening began. This inclineth me to think that every lamb was not so killed and offered, only some instead of all. But what the disciples did as to these matters, the Scripture hath not told us. It is enough for us that we are told the passover was made ready, and we may be assured that nothing in the preparing of it was omitted, which by the law of God was required as to this sacred action. It was not the business of the evangelists to acquaint us with every particular circumstance, only to let us know that our Lord did keep the passover, and in the close of that feast institute his supper, to which relation our evangelist now comes.

Haydock: Mat 26:18 - To a certain man

To a certain man, whom Sts. Mark and Luke call, the good man of the house, or master of the house. When St. Matthew therefore says, a certain man, he seems to do it for brevity's sake; as not one ever speaks to his servants thus, go to a certain man. The evangelist, therefore, after giving our Saviour's words, go ye into a certain city, he adds as from himself, to a certain man, to inform us that there was a particular man to whom Jesus sent his disciples. (St. Augustine) ---

In Greek, ton deina; in Hebrew, Pelona; words that express a person whose name is either not known, or is wished to be kept secret. (Jansenius)

Gill: Mat 26:18 - And he said, go into the city to such a man // and say unto him // the master saith // my time is at hand // I will keep the passover at thy house with my disciples

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. This is a very considerable instance of our Lord's prescience of future contingencies; he knew beforehand, that exactly at the time that the disciples would enter Jerusalem, such a man, belonging to such a house, would be returning with a pitcher of water in his hand; and they should meet him; and follow him, where he went, which would be a direction to them what house to prepare the passover in;

and say unto him; not to the man bearing the pitcher of water; but, as the other Evangelists say, to the good man of the house, the owner of it, who probably might be one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on Christ, though they did not openly confess him, for fear of the Pharisees, as Nicodemus, and Joseph of Arimathea; and this man might be one of them, or some other man of note and wealth; since they were to find, as they did, a large upper room furnished and prepared. For, it seems, that without mentioning his name, the man would know him by their language, he dictates to them in the following clause, who they meant;

the master saith; the Syriac and Persic versions read, our master; thine and ours, the great master in Israel, the teacher sent from God:

my time is at hand; not of eating the passover, as if it was distinct from that of the Jews, and peculiar to himself, for he ate it at the usual time, and when the Jews ate theirs; and which time was fixed and known by everybody, and could be no reason to move the master of the house to receive him: but he means the time of his death, that he had but a little while to live; and that this instance of respect would be the last he would have an opportunity of showing him whilst living, and the last time Christ would have an opportunity of seeing him; and he might say this to prepare him to meet the news of his death with less surprise:

I will keep the passover at thy house with my disciples; not with him and his family, but with his disciples, who were a family, and a society of themselves, and a sufficient number to eat the passover together; for there might be two companies eating their distinct passovers in one house, and even in one room: concerning which is the following rule,

שתי חבורות שהיו אוכלים בבית אחד, "two societies that eat in one house"; the one turn their faces this way and eat, and the other turn their faces that way and eat, and an heating vessel (in which they heat the water to mix with the wine) in the middle; and when the servant stands to mix, he shuts his mouth, and turns his face till he comes to his company, and eats; and the bride turns her face and eats ^o.''