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Translation
King James Version
¶ Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
Complete Jewish Bible
On the first day for matzah, the talmidim came to Yeshua and asked, "Where do you want us to prepare your Seder?"
Berean Standard Bible
On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?”
American Standard Version
Now on the firstdayof unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make ready for thee to eat the passover?
World English Bible Messianic
Now on the first day of unleavened bread, the disciples came to Yeshua, saying to him, “Where do you want us to prepare for you to eat the Passover?”
Geneva Bible (1599)
Nowe on the first day of the feast of vnleauened bread the disciples came to Iesus, saying vnto him, Where wilt thou that we prepare for thee to eate the Passeouer?
Young's Literal Translation
And on the first day of the unleavened food came the disciples near to Jesus, saying to him, `Where wilt thou that we may prepare for thee to eat the passover?'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
An Answer to the Jews
For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrµl was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; "and added that "it was the passover of the Lord," that is, the passion of Christ. Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"-that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The opportunity which Judas sought is further explained by Luke, how he might betray him in the absence of the multitude; (Luke 22:6.) when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane. And from that time forward, such has been the season sought for by those that would betray the word of God in time of persecution when the multitude of believers is not around the word of truth.
Some one may argue, (e. g. The Ebionites) that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was made under the Law, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers.
John ChrysostomAD 407
Homily on the Gospel of Matthew 81
By the first day of the feast of unleavened bread, he means the day before that feast for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread, speaking of the time when they came to Him, and another saith on this wise, "Then came the day of unleavened bread, when the passover must be killed;" by the word "came," meaning this, it was nigh, it was at the doors, making mention plainly of that evening. For they began with the evening, wherefore also each adds, when the passover was killed.
And they say, "Where wilt Thou that we prepare for Thee to eat the passover?" So even from this it is manifest, that He had no house, no place of sojourning; and I suppose neither had they. For surely they would have entreated him to come there. But neither had they any, having now parted with all things.
But wherefore did He keep the passover? To indicate by all things unto the last day, that He is not opposed to the law.
And for what possible reason doth He send them to an unknown person? To show by this also that He might have avoided suffering. For He who prevailed over this man's mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He saith, "If any man say aught unto you, ye shall say, that the Lord hath need of them;" and so likewise here, "The Master saith, I will keep the passover at thy house." But I marvel not at this only, that he received Him, being unknown, but that expecting to bring upon himself such enmity and implacable hostility, he despised the enmity of the multitude.
After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, "Thou shall find one going up and carrying a bottle;" and here, "carrying a pitcher." And see again the display of his power. For He did not only say, "I will keep the passover," but He adds another thing also, "My time is at hand." And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily doth He come to His passion. And He adds, "with my disciples," in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxxi.) Or, by the first day, he means the day before the days of unleavened bread. For the Jews always reckoned their day from the evening; and this day of which he speaks was that on the evening of which they were to kill the Passover, namely, the fifth day of the weekb.
Hence it is evident that He had neither house nor lodging. Nor, I conclude, had the disciples any, for they would surely have invited Him thither.
Or, we may say that this, to such a man, shows that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how could He not have prevailed with those who crucified Him, had He chosen not to suffer? Indeed, I marvel not only that he entertained Him, being a stranger, but that he did it in contempt of the hatred of the multitude.
My time is at hand, this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time showing that He undertook it voluntarily. I will keep the Passover at thy house, wherein we see, that to the very last day He was not disobedient to the Law. With my disciples, He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed.
John ChrysostomAD 407
Homily on the Gospel of Matthew 81
By the first day of the feast of unleavened bread, he means the day before that feast for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread, speaking of the time when they came to Him, and another saith on this wise, "Then came the day of unleavened bread, when the passover must be killed;" by the word "came," meaning this, it was nigh, it was at the doors, making mention plainly of that evening. For they began with the evening, wherefore also each adds, when the passover was killed.
And they say, "Where wilt Thou that we prepare for Thee to eat the passover?" So even from this it is manifest, that He had no house, no place of sojourning; and I suppose neither had they. For surely they would have entreated him to come there. But neither had they any, having now parted with all things.
But wherefore did He keep the passover? To indicate by all things unto the last day, that He is not opposed to the law.
JeromeAD 420
Commentary on Matthew
(Verse 17) Now on the first day of Unleavened Bread, the disciples came to Jesus, saying, 'Where do you want us to prepare for you to eat the Passover?' The first day of Unleavened Bread is the fourteenth day of the first month, when the lamb is sacrificed and the moon is full, and the yeast is thrown out. Among the disciples who came to Jesus, they asked him, 'Where do you want us to prepare for you to eat the Passover?' And I suspect Judas to have been the traitor.
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.19
The other Evangelist writes that they found a large upper room furnished and ready and they made preparations there for him. It seems to me that the room symbolizes the spiritual law which, emerging from the restraints of the written record, receives the Savior in a lofty place. Paul says that what he formerly counted as gain, he now despised as loss and refuse, that he might prepare a worthy guest chamber for the Lord.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
The first day of unleavened bread is the fourteenth day of the first month, when the lamb is killed, the moon is at full, and leaven is put away.
In this also the New Scripture observes the practice of the Old, in which we frequently read, 'He said unto him,' and 'In this or that place,' without any name of person or place.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
And observe that with the Jews, the Passover is celebrated on the first day, and the following seven are called the days of unleavened bread; but here the first day of unleavened bread means the day of the Passover.
But perhaps some one will say, If that typical lamb bore a type of this the true lamb, how did not Christ suffer on the night on which this was always killed? It is to be noted, that on this night, He committed to His disciples the mysteries of His flesh and blood to be celebrated, and then also being seized and bound by the Jews, He hallowed the commencement of His sacrifice, i. e. His Passion. The disciples came unto him; among these no doubt was the traitor Judas.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of it, the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, On the first day of unleavened bread.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 26:17 marks a pivotal moment in the final days of Jesus' earthly ministry, initiating the preparations for what would become known as the Last Supper. This verse sets the scene for the most significant meal in Christian history, highlighting the disciples' readiness to follow Jesus' instructions concerning the celebration of the Passover. It underscores Jesus' divine foreknowledge and the disciples' obedience in fulfilling this sacred Jewish tradition, serving as a crucial prelude to the institution of the New Covenant.
CONTEXT
Literary Context: Matthew 26:17 immediately follows Jesus' solemn declaration that the Passover is two days away and He will be betrayed and crucified (Matthew 26:1-2). This stark prophecy of His impending suffering creates a dramatic backdrop for the disciples' practical question about the Passover preparations. The verse then leads directly into Jesus' specific, almost prophetic, instructions for securing a location for the meal (Matthew 26:18-19), which culminates in the institution of the Lord's Supper (Matthew 26:26-29) and the subsequent betrayal by Judas. Thus, Matthew 26:17 functions as a critical narrative bridge, seamlessly connecting Jesus' foreknowledge of His passion with the actual events that initiate it.
Historical & Cultural Context: The phrase "the first day of the feast of unleavened bread" refers to the time when leaven (yeast) was removed from Jewish homes in preparation for the Passover meal. According to Jewish law, the Passover lamb was sacrificed on the 14th of Nisan, and the Passover meal was eaten that evening, marking the beginning of the 15th of Nisan. The Feast of Unleavened Bread (Hag HaMatzot) officially commenced on the 15th of Nisan and lasted for seven days, during which only unleavened bread (matzah) was consumed. While technically distinct, the entire eight-day period (14th-21st Nisan) was often colloquially referred to as "Passover" or "the Feast of Unleavened Bread" due to their close association and overlapping observances. The disciples' question reflects their adherence to this annual pilgrimage festival, which commemorated God's miraculous deliverance of Israel from slavery in Egypt, as detailed in Exodus 12. Preparing for the Passover involved ensuring a ritually clean space and the necessary provisions for the meal.
Key Themes: This verse contributes to several overarching themes in Matthew's Gospel and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Foreknowledge, as Jesus, despite the impending crisis, demonstrates complete control over the timing and location of this crucial meal, fulfilling His divine plan. His precise instructions in the following verses underscore this. Secondly, it emphasizes the Fulfillment of Prophecy and Scripture, as the Passover, an ancient Jewish institution, is about to be reinterpreted and transformed by Jesus into the new covenant meal, fulfilling the trajectory of salvation history. This transition points to the Transition from Old to New Covenant, where the blood of the Passover lamb, which protected Israel from death in Egypt (Exodus 12:13), is superseded by the blood of Christ, which establishes a new and eternal covenant for the forgiveness of sins (Jeremiah 31:31-34). Finally, the disciples' question subtly introduces the theme of Discipleship and Obedience, as they are ready to follow Jesus' instructions for this sacred observance, even as the shadow of His passion looms large.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices that enrich its meaning and narrative impact. Most notably, there is a strong element of Foreshadowing, as the seemingly mundane question about Passover preparations subtly hints at the profound events about to unfold. The Passover meal, an ancient symbol of liberation, will be transformed by Jesus into the Last Supper, foreshadowing His ultimate sacrifice and the establishment of the New Covenant. There is also a subtle Irony at play: the disciples are focused on the traditional observance of a feast commemorating deliverance from physical slavery, while Jesus is about to initiate a new, far greater deliverance from spiritual slavery through His own impending death. The disciples' question also serves as a Catalyst for Jesus' subsequent revelation of His divine foreknowledge and sovereign control over His final hours, propelling the narrative forward towards the pivotal events of His passion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:17 serves as a crucial theological bridge, connecting the ancient Passover tradition with its ultimate fulfillment in Christ. The disciples' question about preparing for the Passover underscores the deep roots of Jesus' ministry within the covenant history of Israel. However, Jesus' response and the subsequent events transform this traditional meal from a remembrance of physical deliverance from Egypt into a profound symbol of spiritual deliverance through His atoning sacrifice. This transition highlights God's redemptive plan unfolding throughout history, moving from the shadow of the Old Covenant rituals to the substance found in Christ. The verse thus points to the continuity and culmination of God's saving work, where the Lamb of God becomes the true Passover sacrifice, providing a definitive and eternal redemption that the ancient feast could only anticipate.
REFLECTION AND APPLICATION
Matthew 26:17 invites us to consider our own readiness and posture before Christ. Just as the disciples sought Jesus' guidance for a significant spiritual observance, we are called to approach Him with questions, seeking His direction for our lives and ministries. The meticulous preparation for the Passover, even in the midst of impending crisis, reminds us of the importance of intentionality and reverence in our spiritual disciplines, whether it be corporate worship, personal devotion, or observing the Lord's Supper. This verse encourages us to reflect on the profound significance of Christ's sacrifice, recognizing that every act of worship and obedience is an opportunity to draw closer to the One who gave His life for us. It challenges us to move beyond mere ritual to a deeper understanding and appreciation of the new covenant established through His blood, ensuring that our spiritual preparations lead to genuine communion with God and a life lived in anticipation of His return.
Questions for Reflection
FAQ
Why is it called "the first day of the feast of unleavened bread" when it's about the Passover meal?
Answer: The terms "Passover" and "Feast of Unleavened Bread" were often used interchangeably or in close association in ancient Jewish tradition, even though they technically referred to distinct, though consecutive, observances. The Passover meal itself was eaten on the evening of the 14th of Nisan, marking the beginning of the 15th of Nisan. The Feast of Unleavened Bread officially began on the 15th and lasted seven days, during which no leaven was permitted. However, the preparation for the Passover meal, including the removal of leaven, often began on the 14th. Therefore, "the first day of the feast of unleavened bread" likely refers to the day when leaven was removed and the Passover lamb was sacrificed, immediately preceding the Passover meal itself, effectively encompassing the broader festival period. This linguistic fluidity is also seen in other Gospels, such as Mark 14:12 and Luke 22:7.
What is the significance of the disciples asking "Where wilt thou that we prepare"?
Answer: The disciples' question highlights their understanding of the religious obligation to observe the Passover and their dependence on Jesus' leadership. It signifies their desire to fulfill the Mosaic Law and their anticipation of the traditional meal. More profoundly, their inquiry sets the stage for Jesus to reveal His divine foreknowledge and sovereign control over the unfolding events. His subsequent detailed instructions (Matthew 26:18-19) demonstrate that this Passover was not a random event but a divinely orchestrated part of His redemptive plan, leading directly to the institution of the Lord's Supper. It shows their readiness to obey His specific directives, even as they were unaware of the monumental transformation this particular Passover meal was about to undergo.
CHRIST-CENTERED FULFILLMENT
Matthew 26:17, though seemingly a simple logistical inquiry, is profoundly Christ-centered in its fulfillment. The ancient Passover, commemorating Israel's deliverance from Egyptian bondage through the blood of a lamb applied to doorposts (Exodus 12:7), finds its ultimate and perfect fulfillment in Jesus Christ. He is revealed as the true "Passover Lamb" (1 Corinthians 5:7), whose innocent blood, shed on the cross, delivers humanity not from physical slavery but from the bondage of sin and death. The disciples' question about preparing to "eat the passover" leads directly to Jesus instituting the Lord's Supper, where He transforms the bread and wine into symbols of His broken body and shed blood, establishing the New Covenant (Luke 22:19-20). Thus, the old ritual, with its annual remembrance of a historical deliverance, is superseded by a new, eternal reality: Christ's once-for-all sacrifice provides ultimate redemption. The preparation for the Passover in Matthew 26:17 therefore points forward to the definitive act of salvation, where Christ Himself becomes the feast, the sacrifice, and the means of our eternal communion with God (John 6:53-56).