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Translation
King James Version
But they said, Not on the feast day, lest there be an uproar among the people.
Berean Standard Bible
“But not during the feast,” they said, “or there may be a riot among the people.”
American Standard Version
But they said, Not during the feast, lest a tumult arise among the people.
World English Bible Messianic
But they said, “Not during the feast, lest a riot occur among the people.”
Young's Literal Translation
and they said, `Not in the feast, that there may not be a tumult among the people.'
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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 76
They took counsel "in order to arrest Jesus by stealth." The prophet had aptly said about them, "May the Lord cut off all deceitful lips." "By stealth" they wanted to seize him and to kill him. But they said, "Not during the feast, lest there be a riot among the people," for they had seen Jesus performing many signs and wonders. Many indeed were those who sided with Jesus. They proclaimed that "a great prophet has arisen in Israel." But others were against him, and they said, "It is only by Beelzebub, the prince of demons, that this man casts out demons." Many had come to see the Lord. The people showed great eagerness for him. They either loved Christ or hated him. They either believed in him or did not believe in him. The priests' counsel remained steadfast (while they themselves who took counsel would not remain steadfast) that he should be killed not on the feast but on another day. "Christ our Passover" was soon to be sacrificed so that, leaving behind the unleavened bread of the Jews, we might feast on the spiritual and true unleavened bread.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
By reason of the parties among the populace, those who favoured and those who hated Christ, those who believed and those who believed not.
John ChrysostomAD 407
Homily on the Gospel of Matthew 79
"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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
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.
JeromeAD 420
Commentary on Matthew
(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.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
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.
Theophylact of OhridAD 1107
. The law commanded that there be one high priest for life, but they, contrary to the law, had then the practice of making a new high priest each year, so that there were many. So they approached the high priest of that year to deliberate a murder with him whose duty it was to punish murderers. "The high priests" are those who had already fulfilled their year of service. Intending to commit this unholy murder, they were fearful, not of God, but of the multitude. For the high priests were afraid that if they murdered Jesus on the feast, the multitude would rise up in His defense, or that the people would refrain from offering the prescribed sacrifices on account of the murder, and so the high priests would lose the profit they gained from the sacrifices. Perhaps the high priests also feared that if He were murdered on the feast, His death would become all the more renowned and noteworthy; for they wished to erase all memory of Him. So in this manner they plotted before the feast to murder Him immediately after the feast. But He allows them to arrest Him at the time of Pascha, thus showing that He goes to His Passion not when they wished, but rather when He so desired. So that when the figurative Pascha took place, then it was that the true Pascha occurred. We can also understand from this the degree of their bloodthirstiness. For though they had not wished to slay Jesus on the feast, when they found the betrayer they did slay Jesus at that very time, forgetting even the multitude in their eagerness to accomplish their will.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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 26:5 records the strategic decision of the Jewish religious authorities—the chief priests and elders—to postpone the arrest of Jesus Christ. Despite their clear intent to seize and execute Him, they opted against doing so during the imminent Passover festival, fearing that a public disturbance or "uproar" among the large crowds of pilgrims would ensue, potentially jeopardizing their authority and leading to undesirable consequences.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:5 skillfully employs several literary devices. Irony is prominent, as the leaders' meticulous planning to avoid an "uproar" during the feast ultimately fails. Despite their best efforts, Jesus is indeed crucified during the Passover, a time of immense public gathering, fulfilling divine prophecy and becoming the ultimate Passover Lamb. This highlights the futility of human attempts to thwart God's sovereign plan. There is also an element of Foreshadowing, as the leaders' fear of the people's reaction subtly anticipates the later scene where the very crowds they feared would demand Jesus's crucifixion, demonstrating the fickle nature of popular opinion. Finally, the verse presents a stark Contrast between the limited, self-serving plans of human authorities and the overarching, unstoppable purpose of God, a theme that pervades the Passion narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the tension between human will and divine sovereignty. The Jewish leaders, driven by fear and political expediency, meticulously planned to control the timing and circumstances of Jesus's arrest to avoid public backlash. Yet, their human machinations were ultimately subservient to God's predetermined plan. Despite their desire to avoid an "uproar" during the feast, God's perfect timing ensured that Jesus, the true Passover Lamb, would be sacrificed precisely during the Passover festival, fulfilling centuries of prophetic anticipation. This highlights that while humanity exercises free will, God's ultimate purposes cannot be thwarted by human opposition or planning, demonstrating His absolute control over history and salvation.
REFLECTION AND APPLICATION
Matthew 26:5 offers profound lessons for believers today, particularly concerning leadership and trust in divine providence. The religious leaders' decision, driven by fear of public opinion and a desire to maintain control, serves as a cautionary tale. It reminds us that making choices based on fear, political expediency, or self-preservation, rather than on truth, righteousness, and God's revealed will, can lead to grave injustice and spiritual compromise. True leadership, whether in the church, community, or personal life, calls for integrity and courage to follow God's path, even when it is unpopular or challenging. Furthermore, this passage provides immense comfort and assurance: despite human plotting, opposition, or chaotic circumstances, God's sovereign plan will always prevail. We can rest in the knowledge that His purposes are unshakeable, and He is ultimately in control, orchestrating all events for His glory and our good, even when human plans seem to dominate.
Questions for Reflection
FAQ
Why were the Jewish leaders so afraid of an "uproar" among the people?
Answer: The Jewish leaders were afraid of an "uproar" because the Passover festival brought massive crowds of pilgrims to Jerusalem, making the city a volatile environment. Jesus had significant popular support, and arresting Him publicly during such a sensitive time could easily ignite a riot. Such a disturbance would not only undermine their authority but also risk severe intervention from the Roman authorities, who were always on high alert for civil unrest in Judea. The leaders wanted to maintain control and avoid any action that might provoke the Romans or lead to a loss of their limited autonomy, as seen in their later concern about "losing their place and nation" (John 11:48).
What was the "feast day" mentioned in this verse?
Answer: The "feast day" refers specifically to the Passover (Pesach) and the subsequent Feast of Unleavened Bread. This was one of the most important annual pilgrimage festivals for Jews, commemorating their liberation from slavery in Egypt (Exodus 12:1-14). During this time, Jerusalem would be overflowing with Jewish pilgrims, creating a dense and religiously charged atmosphere.
Did the leaders' plan to avoid an uproar by not arresting Jesus on the feast day succeed?
Answer: Ironically, no. Despite their careful planning and desire to avoid an uproar during the feast, Jesus was ultimately crucified precisely during the Passover festival. This demonstrates the ultimate sovereignty of God, whose divine plan could not be thwarted by human machinations. While their initial plan was to delay, events unfolded according to God's perfect timing, highlighting that human plans are subject to God's overarching purpose (Acts 2:23).
CHRIST-CENTERED FULFILLMENT
Though the Jewish leaders sought to avoid an "uproar" by delaying Jesus's arrest until after the Passover feast, their human plotting was ultimately overruled by God's perfect, redemptive plan. It was God's sovereign will that Jesus, the true Lamb of God, would be sacrificed precisely during the Passover festival, fulfilling its ancient prophetic significance. The Passover lamb of the Old Covenant, whose blood marked the homes of Israel for salvation from the angel of death (Exodus 12:13), found its ultimate and complete fulfillment in Jesus Christ. His unblemished life and sacrificial death on the cross became the means by which humanity could be delivered from the bondage of sin and death. He is our Passover Lamb, who has been sacrificed, establishing a new covenant in His blood and providing the perfect, once-for-all atonement for sin (Hebrews 9:22). Thus, the very timing the leaders tried to avoid became the divinely appointed moment for the ultimate demonstration of God's love and the salvation of the world, revealing Jesus as the central figure in all of redemptive history, worthy of all praise and honor (Revelation 5:9).