Then assembled together. It cannot be said with certainty whether Matthew here follows a strictly chronological order, and thus intends to show that the assembly of priests and elders took place “two days” before the Passover, or whether he is developing the subject topically. He may be simply giving a statement of Jesus (v. 2) before he records the assembly of priests and elders (vs. 4, 5). The fact that Matthew has grouped various events in the life of Christ topically rather than chronologically (see on chs. 8:2; 12:1; 13:1; 26:6; etc.) leaves it an open question as to whether he has done so here.
Matthew uses the word tote, “then,” some 90 times (more than all the other NT writers combined), but not always in the sense of a strict chronological relationship between the incident thus introduced and that immediately preceding it. See p. 274.
It may be noted that the feast at Simon’s house recorded farther on in this chapter (vs. 6-13) apparently occurred the preceding Sabbath, probably in the evening (John 12:1, 2, 12, 13; see DA 557, 563 [the word deipnon, “supper,” generally refers to an evening meal, as in John 13:2; see on Luke 14:12]). Chronologically, it should have been recorded prior to the narrative of Matt. 21 (see on ch. 26:5). The assembly of priests and elders here mentioned seems to have taken place that same Saturday night (see DA 558), and it was from Simon’s supper that Judas went to them with his offer to betray his Master (vs. 14, 15; DA 563, 564). Most probably, therefore, the incidents recorded in vs. 3-15 took place the preceding Saturday night, but Matthew places them here because of their significant bearing upon the account of Jesus’ betrayal.
For a discussion of the immediate occasion prompting this assembly of Jewish leaders see DA 557, 558. This seems to have been Judas’ first secret meeting with the Jewish leaders (DA 563, 564). He apparently met with them a second time prior to the Last Supper, Thursday night (DA 720), perhaps on Tuesday night.
The chief priests. The men here mentioned no doubt were all members of the Sanhedrin, the national council of the Jews. A few weeks previously, soon after the raising of Lazarus, the council had decided to put Jesus to death at the very first favorable opportunity (John 11:47-53; DA 537-541). Now, popular sentiment in His favor made the matter even more pressing (DA 557). As to the meaning of the expression “chief priests” see on Matt. 2:4. In view of the fact that several ex-high priests were living at the time it may be that they are the ones here referred to as “the chief priests.”
The scribes. See p. 55. Textual evidence attests (cf. p. 146) the omission of these words.
The palace. Where Jesus later appeared before Annas and Caiaphas (see v. 58), probably adjoining, perhaps within, the Temple area. (See Jerusalem in Time of Christ.)
Caiaphas. See on Luke 3:2.
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