Matthew 27

should again visit earth in a manner suited to his rank, “sitting on the right hand of power, and coming in the clouds of heaven; the high priest immediately rent his clothes, which he was al- lowed to do only on extraordinary occasions, and cried out, “He hath spoken blasphemy: what farther need have we of witnesses?” Caiaphas then appeals to the Sanhedrim, who all agree that Jesus had spoken blasphemy, and was guilty of death. In consequence of this, probably, his face was covered, (as was usual with condemned sie) on which the petty officers and spectators treated him with every mark of contempt and ridicule. Some spat in his face, some buffeted him, and others ridiculed his prophetic character; and on his being blindfolded, jeeringly exclaimed—“Prophesy unto us, thou [pretended] Christ; who smote thee!” Thus do these unhappy creatures, while they vent their vilest passions in tormenting the Son of God, at the same time fulfil the decrees of God, and the predictions of the prophets. “He is despised and rejected of men; a man of sorrows, and acquainted with grief. He was despised, and we esteemed him not. He was oppressed and afflicted; yet he opened not his mouth.” (Isaiah 53:3, 7)b0 “Mistaken Caiaphas! ah! which blasphem’d, Thou, or thy prisoner?—Which shall be condemn’d?’—Young. But it is not for us to penetrate the secrets of eternal judgment: this we know, that among the redeemed by the blood of the Lamb, shall be some who persecuted and pierced him: ay more; which of us can plead, not guilty?

Ver. 69—75. Peter denies his Master, with oaths and curses.—There is nothing more important for us to learn than our ment; and a glance from his eye, in passing, penetrated, like a flash of lightning, to his heart: he went out and wept bitterly. And whereas his fall is recorded as a beacon, to warn us against apostacy, so is his repentance exhibited as a model to penitent backsliders. “He wept bitterly!” Such a bitter apostacy indeed requires bitter tears; and if they are not produced on earth, they will be mingled with “‘wailing and gnashing of teeth” in hell. “This deep sorrow is required (says Henry) not to satisfy divine justice, (as a sea of tears will not do that;) but to evidence that there is a real change of mind, which is the essence of repentance; to make pardon more welcome, and sin, in future, more loathsome.”

Peter, who wept so bitterly for denying Christ, never denied him again; but confessed him often and openly, and in the face of danger. So far from ever again saying, ‘I know not the man,’ he made all the house of Israel know assuredly that this same Jesus was both Lord and Christ. True repentance for any sin will be best evidenced by our abounding in the contrary grace and duty; that is a ceas[e] of our weeping, not only bitterly, but sincerely. Some of the ancients report, that as long as Peter lived, he never heard a cock crow but he burst into tears. We may have never sinned with Peter in openly declaring we did not know him; but “actions speak louder than words;” and is there no part of our conduct which in effect says, “I know not the man?”—Conscience! do thy office.

Notes on the verses

Chap. XXVII. Ver. 1. Took counsel—That is, consulted afresh; the preceding transactions took place during the night and a Their prisoner was now probably sent out of court, while they obtained some interval of rest or refreshment: but they again consulted together, so soon as the day was fully come. Ver. 2. Pontius Pilate.—Pontius Pilate governed Judea ten years under the emperor Tiberius, from his 13th to his 23d year, A. D. 26 to 36; but, having exercised great cruelties against the Samaritans, they complained to Vitellius, governor of Syria, who sent Marcellus, one of his friends, to superintend Judea, and ordered Pilate to Rome, to give an account of his conduct to Tiberius. The emperor was dead before he arrived; but it is an ancient tradition, that he was banished to Vienne in Dauphiny, where he was reduced to such extremity that he killed himself with his own sword two years after.—Euseb.

—B. Ver. 5. And went and hanged himself—Campbell, “Strangled himself,” as the word certainly may mean; but Parkhurst also shows it is used for hanging, both by the LXX. and in the Classics; and we agree with Doddridge in preferring this interpretation. Ver. 7. The potter’s field—Which, according to Mr. Taylor, (the late Editor of Calmet,) was situated on the south, beyond the valley of Tophet, and at some distance without the walls. This had no doubt been formerly occupied as a pottery, (see (Zechariah 11:12).) and the earth having been dug away for pottery, accounts for its being bought so cheap. Ver. 9. By Jeremy (or Jeremiah) the prophet.—The words here quoted are not found in Jeremiah, but in Zechariah; and a variety of conjectures have been formed in order to reconcile this discrepancy.

The most probable opinion seems to be, that the name of the prophet was originally omitted by the Evangelist, and that the name of Jeremiah was added by some subsequent copyist. It is omitted in two MSS. of the 12th century, in the Syriac, later Persic, two of the Itala, and in some other Latin copies. Augustine also mentions that the name is wanting in some MSS. of his time. Griesbach marks it to be omitted. What renders it highly probable that the original reading was by the prophet, is, that St. Matthew frequently omits the name of the prophet in his quotations. See ch. i. 22; ii. 5, 15; xiii. 85; xxi. 4. This omission is approved of by Bengel, Dr. A. Clarke, and Horne.—Bagster.— The price of him that was valued, &c.—We may either render these words, “of one who was sold, whom the children of Israel did sell,” and so consider them as the price of a common slave; or, “of him that was sold, or valued, (Messiah,) whom the children of Israel sold,” at the shameful price here named. See as eccl. who considers these words as a parenthesis, and the words of Ver. 10. And gave them.—Doddridge, “And they were given,” &c. Compare (Zechariah 11:13). and notes there. Campbell renders it, “The thirty shekels, the stipulated price at which he was valued, I took, as the Lord appointed me, from the sons of Israel, who gave them for the potter’s field.” Ver. 11. Art thou the King of the Jews?—Campbell, “Thou art the King of the Jews?” This form of the words is most literal, and see might be avoided by introducing the adverb then—“Thou art the King of the Jews then?” Answer, “Thou sayest;” i.e. “thou sayest truly.” Ver. 15. At that feast (the passover) the governor was wont to release… a prisoner.—This was, it seems, in memorial of their being released from Egyptian bondage. The like custom, it seems, prevailed among some of the Greeks, Orient. Lit. No. 1241. Verses 16, 17. Barabbas.—A thief, guilty also of murder and sedition. Origen says, that in many copies of his time, Barabbas was also called Jesus; and the Armenian version reads, “Whom will ye that I deliver up unto you, Jesus Barabbas, or Jesus who is called Christ?” Calmet and Mi is. Verses 18, 19. For he knew, &c.—Campbell considers these two verses as a tion, (Deuteronomy 21:6-7), is alluded to by David, (Psalms 26), and was copied by the Gentiles.

Ovid Fast. 1}. 2.: Ver. 26. When he had scourged Jesus.—This punishment was used both by the Jews and Romans. The latter being administered by military executioners, was no doubt severe, the flesh being generally cut by the whips used for this purpose; and some think it might be the more so in this instance, as Pilate so that the Jews, when they saw him scourged, might be pacified, without insisting on his crucifixion; but nothing could satisfy these cruel hypocrites, short of death, in its most tremendous form. See Doddridge. Ver. 27. The whole band—What we might call his “body guard.” Ver. 23 Put on him a scarlet robe—That is, no doubt, a decayed and left off robe Mark calls the robe purple.

See Ma. xv. 20. Scarlet and purple are not unfrequently interchanged. Such pieces of mockery were not uncommon in those times. When Herod Agrippa wished to display his royal dignity to the people, the mob, in ridicule, dressed up a half crazy man, with a pasteboard crown, a reed for a sceptre, and a robe of matting. Orient. Lit. No. 124; compare No. 1243. 4, Ver. 29. A crown of thorns.—The species of thorns here employed is doubtful, and of no consequence. The object was, to inflict pain and ridicule; but, Ver. 30. They spit upon him.—See note on ch. xxvi. 67. Ver. 31. And led him away.—Capital punishments were, both by Jews and Romans, generally inflicted without their cities; especially crucifixion.

Orient. Cust. No. 1230. 5 Ver. 32. To bear his cross.—St. John informs us, that at first Jesus went forth bearing his cross; it may be, however, this referred only to the transverse beam, and that Simon carried the upright part after him; or if the cross was formed, that Jesus fainted under the weight, and it was then laid on Simon. Ver. 33b. Golgotha…. a place of a skull.—Campbell, “of skulls;” supposed to be so called from its having been a place of public execution. It is more usually called Mount Calvary; but of the mount there are no remains, nor do the Scriptures mention it; though as a place of execution it might probably be an elevated spot. The present Calvary is covered with religious buildings pretending to enclose our Saviour’s tomb, and other Christian antiquities, all of which are doubtful, and some gross impositions; though they afford a rich revenue to monks and priests, both Greek and Roman Catholic.

See Dr. R. Richardson’s interesting Travels along the Mediterranean. Ver. 34. Vinegar…. mingled with gall.—The LXX. use the same Greek word for wormwood. Mark says, “Wine mingled at myrrh;"* sour wine Harris, is “extremely bitter.” Nat. Hist. of the Bible. This mixture, or something like it, is said to have been given to criminals to deaden the sense of pain; oo. 1249. may be the reason why our Lord refused to drink it. See Orient. Lit. Ver. 35. That it might be fulfilled.—(Psalms 22:18).—Persons crucified were always stripped of their clothes, which became the perquisites of the executioners. Orient. Lit. No. 1250. This quotation, according to Campbell, is “wanting in a very great number of MSS.”

He thinks it was introduced here from (John 19:24), to which place it belongs; but as it belongs there, the question is of no Ver. 37. This is Jesus, &c.—On this inscription, see (John 19:19), &c. Ver. 40. Thou that destroyest.—See note, (Matthew 26:61). Ver. 42. We will believe him.—So unbelievers argue. Could they see a miracle, they would believe; but our Lord says they would not, and facts confirm his words. They saw Lazarus raised from the dead, yet would not believe. See (John 11:46). Compare (Luke 16:41). Ver. 43. If he will have him—i.e. If he delight in him. Ver. 44. Cast the same in his teeth.—Doddridge, “Upbraided him with the same reproach;” Campbell, “In the same manner.” Ver. 45. Now from the sixth hour.—Matthew and Mark reckon from sunrise, which at this time (about the equinox) was six o’clock, by our reckoning.

Christ was then crucified at nine in the morning (the third hour, Ma. xv. 25;) the darkness came on from the sixth hour, and continued till three in the afternoon. This darkness was a preternatural is evident from this, that it happened at the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed, natural eclipses happening only at the time of the new moon.—Bagster. Dionysius Areopagite, when in Egypt, noticed this unnatural darkness, and exclaimed, “Ei the God of Nature suffers, or the machinery of nature is dissolving.” Ver. 46. Eli, Eli, &c.—This is a quotation from (Psalms 22:1). These are not the precise Hebrew words, but in the Syro-Chaldaic dialect, which accounts for the words being misunderstood by some of the bystanders, (ver.

47.)—— Why hast thou forsaken me?—In the application of this psalm to Christ, the words must not be understood as the language of unbelief; but as Bp. Horne explains them, Christ complains ‘that he was deprived, for a time, of the divine presence, and comforting influence, while he suffered for our sins.” Ver. 48. With vinegar—Or sour wine (see note on ver. 34,) which was used for the drink of the poorer classes. The method of giving this in a sponge to the thirst, appears to be still practised in Egypt. It is said that the thirst occasioned by crucifixion is the greatest of its torments, a circumstance, we believe, common to persons that bleed much. Ver. 50. Yielded up the Spirit “Dismissed his spirit.”

But Campbell remarks, the same phrase is used by the LXX. respecting Rachel, (Genesis 35:18); also frequently by Josephus, and several Greek writers. Ver. 51. The veil was rent.—Ancient writers tell us that there were two veils; one in the entrance to the outer temple, and the other between that and the most holy. The Greek term here made use of, is applied by Philo to the latter only, which may represent the way opened to us into heaven by the death of Christ. (Hebrews 6:19); x. 21. Ver. 53. The holy city.—The Orientals never call Jerusalem by any other name than El-kods, the holy; sometimes adding the epithet El-sheriy, the holy.” Volney. Ver. 54. Truly this was the Son of God.—Since they were Romans that said this, some think it evident that they meant to say that he was not only an innocent, but altogether a just man, as in (Luke 23:47). But in fact that expression is explained by this; for, as Jesus was crucified by the Jews for saying that he was “the Son of God;” so if he were a righteous man, and unjustly condemned, he must be “the Son of God.” Some render “a son of a God,” that is, according to the pagan notions, a hero, or demi-god, such as Hercules, &c. But in this, and in some other places, the article is omitted before huios, son, when it is used in the highest sense; and Bp. Middleton, on the Greek article, has shown, that theos huios, son of God, and huios tou theou, “the son of God,” are used without any exact discrimination. “The centurion,” as he observes, “could not fail to know the alleged blasphemy for which our Saviour suffered; and had he intended, in heathen phraseology, to express his admiration of our Saviour’s conduct, he would not have called our Saviour Son of God.”

—Bagster. Ver. 36. Mary Magdalene —That is, Mary of Magdala; see (Luke 8:2).—Mary, (the wife of Cleophas, or — and sister of the Virgin Mary) the mother of James and Joses (or Joseph) called “brethren,” or cousins of our Lord.—The mother of Zebedee’s children was Salome, Ma. xvi. 1. See Calmet’s Dict. as well Ver. 61. Sitting over against the sepulchre.—Among the Greeks as the Jews, women were accustomed to sit at the graves of their friends. See Orient. Lit, p. 360. 3: Ver. 62. The day of the preparation—Viz. Friday. Ver. 64. Until the third day—That this, and “after three days,” (ver. 63,) were convertible terms, we have here decisive proof, the Jews themselves being witnesses. Ver.

65. Ye have a watch—Perhaps referring to the Roman guard in the castle of Antonio, which is here offered them. Ver. 66. Sealing the stone.—This was usually done with clay. Norden, in his Travels in Egypt, Nubia, &c. speaking of sealing a granary, says, “The doors are shut only with wooden locks; but the inspectors of the granary, after having shut the door, put on it their seal, on a handful of clay, which they make use of as wax. Query, Was this the kind of seal used to secure our Lord’s sepulchre?” Everything was here done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish.—Bagster.