TRV
“The Plot to Kill Jesus”· Matthew 26:3–5
Translation
Complete Jewish Bible
They made plans to arrest Yeshua surreptitiously and have him put to death;
American Standard Version
and they took counsel together that they might take Jesus by subtlety, and kill him.
World English Bible Messianic
They took counsel together that they might take Yeshua by deceit, and kill him.
Geneva Bible (1599)
And consulted together that they might take Iesus by subtiltie, and kill him.
Young's Literal Translation
and they consulted together that they might take Jesus by guile, and kill him ,
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Not true Priests and elders, but Priests and elders of what seemed the people of God, but was indeed the people of Gomorrah; these, not knowing God's High Priest, laid a plot against Him, not recognising the firstborn of the whole creation, (Col. 1:15.) yea, even against Him that was elder than them all, did they take counsel.
The words of the prophet, "And the rulers took counsel together against the Lord and his anointed," were fulfilled when "the chief priests and elders of the people gathered in the court of the high priest" and took counsel together "against the Lord and his anointed." They were not true priests but "of the people" and "elders." They only seemed to be the people of God but were after all the people of Gomorrah. It was they who would say, "Crucify him! Crucify him!" and "Away from the earth with such a one!" Furthermore, what Isaiah said, "Hear the word of the Lord, O leaders of Sodom; pay heed to God's law, O people of Gomorrah," applies to the Jewish leaders who lived at the time of Christ. And what Ezekiel said to Jerusalem, "It will be more tolerable for the land of Sodom than for you," can be said more rightly of Jeru-salem, over which the Lord wept, than of the time of the prophet. The chief priests sinned more greatly than Sodom. They did not recognize God's high priest but plotted against him. The elders of the people, not knowing the "firstborn of every creature" and the one who is older than all creatures, took counsel against him. Jerusalem was forsaken at that so-called court where "they took counsel together how they might seize Jesus by stealth." Unfortunately this was the city that first killed the prophets and then the Lord of the prophets. That city took action against the founder of the whole world.
"Then were assembled together the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the feast day, lest there be an uproar among the people."
Seest thou the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.
And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore doth he here call high priests, who had been high priests.
What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for "they said, Not on the feast day." For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, "Not at the feast time;" when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake.
With such ill designs they came to the chief Priest, seeking a sanction whence a prohibition should have issued. There were at that time several Chief Priests, while the Law allowed but of one, whence it was manifest that the dissolution of the Jewish state was having its beginning. For Moses had commanded that there should be one Chief Priest, whose office should be filled up at death; but in process of time it grew to be annual. All those then who had been Chief Priests1, are here called Chief Priests.
For what then did they conspire, to seize Him secretly, or put Him to death? For both; but they feared the people, and therefore waited till the feast was over, for they said, not on the feast-day. For the Devil would not that Christ should suffer at the Passover, that His Passion might not be notorious. The Chief Priests had no fear in respect of God, namely, that their guilt might be aggravated by the season, but took into account human things only, Lest there be an uproar among the people.
But their fury set aside their caution, and finding a betrayer, they put Christ to death in the middle of the feast.
(Ver. 3 and following) Then the chief priests and the elders of the people gathered in the courtyard of the high priest, who was called Caiaphas, and they plotted to arrest Jesus by trickery and kill him. But they said, 'Not during the feast, lest there be an uproar among the people.' Now those who were supposed to prepare the Passover sacrifices, cleanse the walls of the temple, sweep the floors, purify the vessels, and be ritually purified according to the Law in order to be worthy to eat the Passover lamb, were gathered together to devise a plan on how to kill the Lord, not fearing rebellion, as the simple words show; but careful that they were not hindered by the help of the people.
(Serm. 58, 2.) This precaution of the Chief Priests arose not from reverence for the festival, but from care for the success of their plot; they feared an insurrection at that season, not because of the guilt the populace might thereby incur, but because they might rescue Christ.
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
This, then, is to be referred to the preceding words, and means before the Feast of the Passover.
They are condemned both because they were gathered together, and because they were the Chief Priests; for the more the numbers, and the higher the rank and station of those who band together for any villany, the greater the enormity of what they do, and the heavier the punishment stored up for them. To show the Lord's innocence and openness, the Evangelist adds, that they might take Jesus by subtilty, and kill him.
(non occ.) Then the Evangelist lays before us the hidden springs and machinery by which the Lord's Passion was brought to pass.
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 26:4 records the malicious consultation of the chief priests and elders, who, gathered at the high priest Caiaphas's palace, conspired to apprehend Jesus not openly, but through cunning and deceit, with the ultimate intent of putting Him to death. This secret deliberation underscores the deep-seated animosity of the religious authorities and their calculated efforts to eliminate Jesus while avoiding public outcry, setting the stage for the events of the Passion week.
Context
Literary Context
This verse immediately follows the declaration in Matthew 26:3 that the chief priests, scribes, and elders of the people had assembled in the palace of the high priest, Caiaphas. It details the specific purpose of their gathering: to devise a plan to seize and kill Jesus. The subsequent verse, Matthew 26:5, reveals their primary concern regarding timing—they aimed to avoid a public disturbance during the Passover feast, which explains their decision to act "by subtilty." This passage thus serves as a pivotal moment, marking the formalization of the plot against Jesus, directly preceding Judas's betrayal and the events of Gethsemane and the crucifixion. It is part of Matthew's detailed account of Jesus' final days in Jerusalem, emphasizing the escalating opposition from the religious establishment.
Historical & Cultural Context
The consultation took place during the week of Passover, the most significant Jewish festival, which drew hundreds of thousands of pilgrims to Jerusalem. This influx of people created a volatile environment, as the Roman authorities were always wary of potential uprisings. The "chief priests and elders" constituted the Sanhedrin, the supreme Jewish governing council, which held significant religious and judicial authority under Roman oversight. Their meeting in the high priest Caiaphas's palace (who served from AD 18-36) signifies an official, albeit clandestine, deliberation. Their motivation stemmed from a complex mix of fear—fear of Jesus' growing popularity, fear of His challenge to their authority and interpretations of the Law, and fear of Roman intervention if Jesus' movement led to civil unrest. They perceived Jesus' claims and actions, such as cleansing the temple and teaching with authority, as blasphemous and a direct threat to their established power structure and the delicate balance of their relationship with Rome.
Key Themes
This verse contributes significantly to several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Conspiracy and Malice, revealing the calculated and deliberate plot by the religious authorities to eliminate Jesus, driven by deep-seated animosity and a willingness to resort to treachery. Secondly, it underscores the Fear of the People by the authorities; their decision to use "subtilty" rather than open arrest demonstrates their apprehension of the crowds who largely supported Jesus, seeking to avoid a riot, especially during the high holy days, as further emphasized in Matthew 26:5. Thirdly, it powerfully illustrates the interplay between Divine Sovereignty and Human Agency. While human agents meticulously planned Jesus' death, this act was simultaneously part of God's sovereign plan for redemption, as foretold by prophets (e.g., Isaiah 53) and later articulated by Peter in Acts 2:23. Finally, this consultation marks a critical turning point, solidifying the path towards Jesus' arrest, trial, and eventual crucifixion, thus emphasizing the Inevitable Passion as the fulfillment of God's redemptive purpose.
Exposition and Analysis
Key Word Analysis
Meaning "to give (or take) advice jointly, i.e. recommend, deliberate or determine." This word emphasizes that the action was not a spontaneous decision but a deliberate, collective deliberation among the religious leaders. It implies a formal, albeit sinister, council where a plan was carefully formulated.
Meaning "a trick (bait), i.e. (figuratively) wile:--craft, deceit, guile, subtilty." This term is crucial as it reveals the deceptive and treacherous nature of their plan. It signifies an intention to use cunning, artifice, or a snare to entrap Jesus, rather than confronting Him openly or legally. It suggests a lack of legitimate grounds for arrest and a desire to avoid public scrutiny.
Meaning "to kill outright; figuratively, to destroy." This word explicitly states their ultimate, murderous intent. It leaves no ambiguity about their goal: the termination of Jesus' life. The combination of "subtilty" and "kill" highlights the cold, calculated malice behind their actions.
Verse Breakdown
"And consulted"
This opening phrase indicates a formal gathering and a deliberate process of discussion and planning among the religious authorities. It implies a joint effort to arrive at a consensus regarding their course of action concerning Jesus.
"that they might take Jesus by subtilty"
This clause reveals the specific method of apprehension they decided upon. The phrase "by subtilty" (Greek: en dolō) signifies their intention to use deceit, cunning, or a trap to seize Jesus. This was a strategic decision to avoid a public confrontation or riot, especially given Jesus' popularity among the people during the crowded Passover festival. It underscores their fear of the masses and their preference for a clandestine operation.
"and kill [him]."
This final clause states the ultimate, murderous objective of their consultation. Their aim was not merely to arrest Jesus or silence Him, but to put Him to death. This reveals the extreme hostility and deep-seated animosity they harbored, viewing Jesus as such a profound threat that His elimination was deemed necessary.
Literary Devices
Matthew 26:4 employs several potent literary devices. Foreshadowing is prominent, as this verse explicitly states the Sanhedrin's intent to kill Jesus, setting the stage for the Passion narrative that follows. This declaration builds dramatic tension, confirming the inevitable trajectory towards the crucifixion. There is also a strong element of Irony present. The religious leaders, who were supposed to be guardians of God's law and justice, resort to "subtilty" and deceit to achieve their murderous ends, directly violating the very principles they claimed to uphold. Their clandestine plotting contrasts sharply with Jesus' open and public ministry. Furthermore, the verse introduces a Conspiracy/Plot Motif, where powerful figures secretly scheme against an innocent protagonist. This motif underscores the malevolent forces at work and highlights the vulnerability of Jesus to human wickedness, even as it paradoxically serves God's greater redemptive plan.
Theological and Thematic Connections
Matthew 26:4 stands as a stark testament to the depth of human depravity and the organized opposition that truth and righteousness can face. The religious leaders' conspiracy to kill Jesus, driven by fear, jealousy, and a desire to maintain power, exemplifies humanity's rebellion against God's divine will. Yet, paradoxically, this malicious human plotting was not outside the scope of God's sovereign plan. From eternity past, God had ordained that His Son would be delivered up by the hands of wicked men to accomplish salvation for humanity. This verse, therefore, highlights the profound mystery of divine sovereignty working through human agency, even sinful agency, to bring about His perfect purposes. It reminds us that even the darkest acts of human evil can be woven into the tapestry of God's redemptive design.
Reflection and Application
The consultation to take Jesus by "subtilty" and kill Him serves as a sobering reminder that opposition to Christ and His truth often comes from unexpected places, even those who claim religious authority. It reveals how fear, insecurity, and a desire for control can corrupt hearts and lead to profound injustice. For us today, this verse challenges us to examine our own motives and allegiances. Are we truly seeking God's will, or are we subtly plotting to maintain our own comfort, power, or reputation, even at the expense of truth? It also highlights the reality of spiritual warfare: the forces of darkness often work through deception and clandestine means to oppose God's kingdom. Yet, in the face of such malicious plotting, God's ultimate plan for salvation through Christ prevailed, demonstrating His unwavering sovereignty over human intentions. We are called to be discerning, to stand for truth, and to trust in God's ultimate victory, even when faced with cunning opposition.
Questions for Reflection
FAQ
Why did the religious leaders want to act "by subtilty" instead of openly arresting Jesus?
The religious leaders chose to act "by subtilty" (cunning, deceit) primarily out of fear of the people. Jesus had gained significant popularity among the crowds, especially during the Passover festival when Jerusalem was teeming with pilgrims. An open arrest, particularly of someone many considered a prophet or even the Messiah, risked inciting a riot or public disturbance. Such unrest could have led to severe Roman intervention, which the Sanhedrin wished to avoid at all costs to maintain their delicate political standing and control. Their goal was to seize Jesus quietly and discreetly, away from the public eye, to prevent any popular uprising in His defense, as indicated in Matthew 26:5.
Who were "they" who consulted to kill Jesus?
"They" refers to the chief priests and the elders of the people, as specified in Matthew 26:3. This group comprised the leading members of the Sanhedrin, the supreme Jewish council. The chief priests included the high priest (Caiaphas at this time), former high priests, and heads of the priestly families. The elders were prominent lay leaders, often heads of influential families. Together, they represented the highest religious and political authority within Judaism under Roman rule, and they were united in their opposition to Jesus.
Was Jesus' death truly a result of human plotting, or was it God's plan?
The Bible teaches that Jesus' death was both a result of malicious human plotting and the fulfillment of God's sovereign plan. Matthew 26:4 clearly shows the human agency and wicked intent of the religious leaders. However, the New Testament consistently affirms that these human actions, though sinful, were part of God's "determinate counsel and foreknowledge" (as seen in Acts 2:23). God did not cause the evil in their hearts, but He perfectly wove their sinful choices into His redemptive purpose, ensuring that Jesus' sacrifice would atone for the sins of humanity. This demonstrates God's ultimate sovereignty even over human wickedness.
Christ-Centered Fulfillment
The dark consultation recorded in Matthew 26:4, where human malice conspired to "take Jesus by subtilty, and kill him," finds its profound Christ-centered fulfillment not in the triumph of evil, but in the ultimate triumph of God's redemptive love. While the religious leaders plotted to eliminate a perceived threat, their actions unwittingly served as the very means by which God's eternal plan of salvation would be accomplished. Jesus, the sinless Lamb of God who takes away the sin of the world, willingly submitted to this wicked plot, knowing it was the path to the cross. His voluntary surrender, rather than being a defeat, was the ultimate act of obedience to His Father's will, fulfilling prophecies that spoke of His suffering and death (e.g., Isaiah 53:7-8). Thus, the "subtilty" intended to ensnare Him became the very means by which He disarmed the powers of darkness and triumphed over sin and death (as described in Colossians 2:15). The conspiracy to kill Jesus, far from thwarting God's purpose, became the pivotal event through which humanity's reconciliation with God was secured, demonstrating that even the deepest human depravity cannot ultimately frustrate the sovereign love and redemptive design of God in Christ.