TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
"Go into the city, to so-and-so," he replied, "and tell him that the Rabbi says, `My time is near, my talmidim and I are celebrating Pesach at your house.'"
Berean Standard Bible
He answered, “Go into the city to a certain man and tell him that the Teacher says, ‘My time is near. I will keep the Passover with My disciples at your house.’”
American Standard Version
And he said, Go into the city to such a man, and say unto him, The Teacher saith, My time is at hand; I keep the passover at thy house with my disciples.
World English Bible Messianic
He said, “Go into the city to a certain person, and tell him, ‘The Rabbi says, ‹“My time is at hand. I will keep the Passover at your house with my disciples.”’”
Geneva Bible (1599)
And he said, Goe yee into the citie to such a man, and say to him, The master saieth, My time is at hande: I will keepe the Passeouer at thine house with my disciples.
Young's Literal Translation
and he said, `Go away to the city, unto such a one, and say to him, The Teacher saith, My time is nigh; near thee I keep the passover, with my disciples;'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 79
I think that the man "carrying a jar of water" whom the disciples met when they entered the city and whom Jesus wanted them to follow into his house was bringing it into the house not only that the house might be clean but also more richly endowed. He was supplying the head of the household (that is, the intellect), bearing purifying water in an earthen vessel "that the heights of power might belong to God." Or perhaps he was supplying potable water in the earthen vessel so that the Son of God could provide new growth to the vine, for the servant of the intellect is the water of the Law and the Prophets, which must be mixed with the wine of the evangelical word. But we who wish to belong to the church and to celebrate the Passover with Jesus follow that man, whom I believe to be Moses, giver of the law, who bears this kind of water, carrying spiritual doctrine about in historical vessels.
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
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.
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.
JeromeAD 420
Commentary on Matthew
(Version 18.) And Jesus said: Go into the city to a certain person, and say to him: The teacher says: My time is near; I will celebrate the Passover with my disciples at your house. The new Scripture preserves the custom of the old Testament. Often we read: He said to him, and in that place and that place; which in Hebrew is called Pheloni Elmoni (), and yet the names of persons and places are not mentioned. And you will find there a certain person carrying a jar of water. For this reason, these words were omitted so that a free opportunity for celebration would be offered to all who would observe Easter.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(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.
Cyril of AlexandriaAD 444
FRAGMENT 285
Saying “a certain person” does not reveal a name but indicates any one of the saints. For the Word governs over every saint. The disciples of the Lord are the first he receives—evangelists, apostles foreordained in their souls even in the same way as the Christ. He does not exclude; rather, unbidden, the Holy Spirit dwells within each from the hour of holy baptism. So this “certain man” is the one with the “earthen pot washed with water” as described by Mark and Luke.
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 26:18 captures a moment of profound divine foreknowledge and sovereign orchestration as Jesus, on the cusp of His Passion, dispatches disciples with precise instructions for preparing the Passover meal. This seemingly simple directive reveals His intimate control over unfolding events, signaling that His impending suffering and sacrifice are not random occurrences but part of a meticulously planned divine timetable, culminating in the institution of the New Covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Foreshadowing is prominent, as Jesus's declaration, "My time is at hand," powerfully anticipates His impending passion and death. This phrase serves as a poignant reminder of the divine timetable leading to the cross, setting a solemn tone for the events that follow. There is also an element of Divine Irony, as the preparation for a traditional feast of liberation (Passover) is orchestrated by the very one who will become the ultimate sacrifice for true spiritual liberation. The specific, yet veiled, instruction to "such a man" can be seen as a form of Prophetic Sign, where the man's immediate recognition and obedience affirm Jesus's supernatural knowledge and authority. Furthermore, the entire scene is imbued with Symbolism, as the Passover itself, rich with historical and theological meaning for Israel, is about to be transformed and reinterpreted by Jesus, pointing to a new covenant sealed by His own blood.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects to the overarching theological theme of God's sovereign plan of redemption. Jesus's foreknowledge and meticulous orchestration of the Passover meal underscore that His death was not a tragic accident but a divinely appointed sacrifice, pre-ordained before the foundation of the world. This event transitions the ancient Passover, which commemorated Israel's physical deliverance from Egypt, into the New Covenant, where Christ Himself becomes the ultimate Passover Lamb, providing spiritual deliverance from sin for all who believe. The "time" Jesus speaks of is the fulfillment of all Old Testament types and shadows, bringing about the new and better covenant.
REFLECTION AND APPLICATION
Matthew 26:18 invites us to reflect on the profound intentionality and sovereignty of God in Christ's life and, by extension, in our own. Just as Jesus knew His "time" and orchestrated every detail leading up to His ultimate sacrifice, we can find immense comfort and trust in the knowledge that God is sovereign over all circumstances, even the most challenging or seemingly chaotic moments of our lives. Nothing takes Him by surprise; every event, every season, is part of His larger, perfect plan. This verse also calls us to a posture of radical obedience, mirroring the disciples who simply "Go into the city to such a man" without question, and the unnamed man who immediately complies with "The Master's" request. Our faith is not merely intellectual assent but active trust and responsiveness to God's leading, even when the path is unclear or the instructions unusual. Furthermore, Jesus's deliberate preparation for the Passover, knowing its ultimate fulfillment in Himself, reminds us to approach our own spiritual disciplines and acts of worship with intentionality and reverence, recognizing the sacredness of our calling and the divine purpose behind every moment.
Questions for Reflection
FAQ
Who was "such a man" mentioned in Matthew 26:18?
Answer: The Bible does not explicitly name "such a man" in Matthew's account. However, Luke's parallel account (Luke 22:10-12) provides a unique detail: Jesus instructs the disciples to follow a man carrying a pitcher of water into a house, where he would show them a large upper room. This detail suggests that Jesus either had a pre-arranged, perhaps secret, contact in Jerusalem (possibly a disciple or sympathizer whose identity was protected from Judas and other adversaries), or that He was providing a prophetic sign that would unmistakably lead the disciples to the divinely appointed location. The man's immediate compliance with "The Master's" request indicates a prior understanding or a profound recognition of Jesus's authority.
What is the significance of Jesus saying, "My time is at hand"?
Answer: The phrase "My time is at hand" (Greek: ho kairós mou engýs estin) is profoundly significant. The word kairós refers to an appointed or opportune time, a specific moment in God's redemptive plan, rather than just chronological time (chronos). By declaring "My time is at hand," Jesus emphasizes that His impending suffering, death, and resurrection are not random events or a tragic accident, but the divinely ordained culmination of His earthly ministry. It signifies the precise moment when God's eternal plan of salvation, foreshadowed throughout the Old Testament, is about to be perfectly fulfilled through His sacrifice as the Lamb of God. This declaration underscores Jesus's sovereignty even in His suffering and His complete submission to the Father's will.
Why did Jesus celebrate the Passover if He was the fulfillment of it?
Answer: Jesus, being a faithful Jew, observed the Passover as commanded in the Law (Exodus 12). However, His celebration of this particular Passover was unique because it served as a bridge between the old covenant and the new. He didn't just observe it; He transformed it. During this meal, Jesus reinterpreted the elements of the Passover—the bread and the wine—to symbolize His own body broken and His blood shed for the forgiveness of sins, instituting what we now know as the Lord's Supper or Communion (Matthew 26:26-28). By doing so, He demonstrated that He was the ultimate fulfillment of the Passover lamb, whose blood protected Israel from death. His sacrifice would provide eternal redemption, making the old covenant Passover obsolete in its sacrificial function, replaced by the reality of Christ Himself (Hebrews 9:11-14).
CHRIST-CENTERED FULFILLMENT
Matthew 26:18, with Jesus's declaration "My time is at hand," finds its profound Christ-centered fulfillment in the reality that Jesus is the ultimate Passover Lamb, whose pre-ordained sacrifice inaugurates the New Covenant. The Old Testament Passover feast, commemorating Israel's deliverance from Egyptian bondage through the blood of a lamb (Exodus 12:13), was a powerful type pointing forward to Christ. Jesus, in orchestrating this final Passover meal, intentionally positions Himself as the antitype—the true and perfect Lamb of God, who takes away the sin of the world (John 1:29). His "time" was the appointed kairos for His atoning death, a moment not of defeat but of divine victory, where He would shed His blood to establish the new covenant (Luke 22:20) and provide eternal redemption for all who believe (Hebrews 9:12). Thus, this verse is not merely about preparing a meal, but about the sovereign preparation for the greatest act of love and redemption in history, where Christ, our Passover lamb, was sacrificed for us (1 Corinthians 5:7), fulfilling all prophecy and ushering in a new era of grace.