Matthew 27

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 15 2 8 0 0 CHAPTER XXVII) Outline of Chapter 27) Theme: The Work Which Thou Gavest Him to Do) 27:1, 2 The Sanhedrin s Decision to Put Jesus to Death.) Jesus Brought before Pilate) 27:3 10 Judas Death by Suicide) 27:11 14 Jesus Questioned by Pilate) 27:15 26 Jesus Sentenced to Die) 27:27 31 The Mockery) 27:32 44 Calvary: The Crucifixion of Jesus) 27:45 56 Calvary: the Death of Jesus) 27:57 61 The Burial of Jesus) 27:62 66 The Guard Stationed) ) 27:1, 2 The Sanhedrin s Decision to Put Jesus to Death Jesus Brought before Pilate) 1 1 2 8 0 “tw://bible.?id=41.15.1|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” Mark 15:1) 1 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” Luke 22:66) 1 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” 23:1) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 2 2 8 0 0 27 1 Early in the morning all the chief priests and the elders of the people took counsel against Jesus to put him to death. 2 And having bound him they led him away and handed him over to Pilate the governor.) ) 1 1 2 8 0 “tw://bible.*?id=43.18.12|AUTODETECT|”

1. Early in the morning all the chief priests and the elders of the people took counsel against Jesus to put him to death. From about three o clock until daybreak Jesus must have been held in imprisonment somewhere in the palace of Caiaphas. Then early in the morning for the reason already stated (see on 26:59, 60, 66) the Sanhedrin is convened once more. A few minutes may have sufficed, since the verdict, Guilty of blasphemy and therefore worthy of death had already been agreed upon. Besides, Jesus must be rushed off to Pilate before the crowds know what is going on.

So, very quickly Jesus is sentenced to death. 2. And having bound him they led him away and handed him over to Pilate the governor. The binding had occurred also earlier 7 1 -1 9 0 “tw://bible.?id=43.18.12|AUTODETECT|” John 18:12) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.18.31|AUTODETECT|” ). Jesus had to be led before Pilate because the Sanhedrin had no right, without Rome s approval, to carry out its decree 7 1 -1 9 0 “tw://bible.?id=43.18.31|AUTODETECT|” John 18:31) 1 1 -1 9 0 0 ).) 7 1 2 8 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” states that Jesus was led to the governor s residence or praetorium. The language used in ) 7 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” Luke 23:7) 1 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” makes it well-nigh impossible to believe that Herod s palace is meant. The reference must be to the fortress of Antonia at the northwest corner of the temple area. Pilate had rooms in this fortress, in close proximity to the garrison 7 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 0 ), though his main residence was in Caesarea.) 1 2 2 8 0 0 Pontius Pilate was the fifth governor of the southern half of Palestine. He was governor in the sense of being procurator, ruling over an imperial province, and as such directly responsible to the emperor. Although he had been endowed with civil, criminal, and military jurisdiction, he was under the authority of the legate of Syria.) From the sources that have come down to us��862�� we may conclude that he was not a very tactful person. Once he caused soldiers who were under his command to bring with them into the holy city of Jerusalem, ensigns with their images of the emperor. To the Jew this was sacrilege. None of the procurators who preceded him had done this.

When he threatened with death those who had come to petition him for the removal of these idolatrous standards they called his bluff, and he yielded. At another time he used the temple-treasure to pay for an aqueduct. When a crowd complained and rioted, he ordered his soldiers to club them into submission. The incident which finally led to his removal from office was his interference with a multitude of fanatics who, under the leadership of a false prophet, were at the point of ascending Mt. Gerizim in order to find the sacred vessels which, as they thought, Moses had hidden there. Pilate s cavalry attacked them, killing many of them.

Upon complaint by the Samaritans, Pilate was then removed from office. He started out for Rome in order to answer the charges that had been leveled against him. Before he reached Rome, the emperor (Tiberius) had died. An unconfirmed story, related by Eusebius, states that Pilate was forced to become his own slayer. ) 1 1 2 8 0 “tw://bible.?id=43.19.10|AUTODETECT|” From the Gospels we gather that he was proud 7 1 -1 9 0 “tw://bible.?id=43.19.10|AUTODETECT|” John 19:10) 1 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” ); and cruel 7 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” Luke 13:1) 1 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” ). He was probably just as superstitious as his wife 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” ). Above all, as all the accounts of the trial of Jesus before him indicate, he was a self-seeker, wishing to stand well with the emperor. He thoroughly hated the Jews who, as he saw it, were always causing him trouble upon trouble. That he was utterly devoid of any remnant of human sympathy and any sense of justice cannot be proved. In fact, there are passages which seem to point in the opposite direction. At any rate, though his guilt was great, it was not as great as that of Annas and Caiaphas, cf. ) 7 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” John 19:11) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 27:3 10 Judas Death by Suicide) 1 1 2 8 0 “tw://bible.?id=44.1.18|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.18|AUTODETECT|” Acts 1:18) 1 1 -1 9 0 “tw://bible.?id=44.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.1.19|AUTODETECT|” 19) 1 5 2 8 0 0 3 When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders, 4 saying, I have sinned by betraying innocent blood. But they said, What is that to us? That s your problem. 5 And after he had thrown the pieces of silver into the temple��863�� he departed. Then he went off and hanged himself. 6 But the chief priests took the pieces of silver and said, It is not permissible to put these into the temple treasury, since it is blood money. 7 So they took counsel and bought with them the Potter s Field, as a burial place for foreigners. 8 Therefore to this day this field has been called the Field of Blood. 9 Then was fulfilled what had been spoken through the prophet Jeremiah, saying,) And I took the thirty pieces of silver, the price for the man whose price was set, on whom the children of Israel had set a price, 10 and I gave them for the field of the potter, as the Lord had directed me. ) ) 3, 4a. When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders, saying, I have sinned by betraying innocent blood. Exactly when it was that Judas was seized with remorse is not indicated, but the text leaves the impression that it was immediately after he knew that Jesus had been sentenced to death.

He may have rushed to the chief priests and elders at the very moment when the procession was forming to lead Jesus to the praetorium.) Judas was seized with remorse. He, in a sense, was sorry afterward. See on 3:2 and on 21:28 30, especially footnote 736 on pp. 778, 779. He was burdened with self-reproach. Not that he now, had the opportunity been given, would have confessed his sin to the Savior and begged his forgiveness. A basic change of heart and mind he did not experience.

But the feeling of guilt and fear of what might be the result for himself made it impossible for him to face the future. So, to the chief priests and elders not necessarily the Sanhedrin still in session, for nothing is here said of their being assembled he rushes in order to return to them the thirty pieces of silver, while he sobs, I have sinned by betraying innocent blood. ) 1 1 2 8 0 “tw://bible.?id=1.4.14|AUTODETECT|” We should not form too favorable an opinion of this self-reproach of Judas. Origen (Against Celsus II.xi) was of the opinion that the traitor s sorrow, exceeding great, was the result of the teaching of Jesus. We are rather of the opinion that it resembled the sentiment of Cain as expressed in ) 7 1 -1 9 0 “tw://bible.?id=1.4.14|AUTODETECT|” Gen. 4:14) 1 1 -1 9 0 “tw://bible.*?id=43.2.19|AUTODETECT|” . But however that may be, the chief priests and elders were not ready to co-operate with the betrayer. One is reminded of Benedict Arnold, another traitor. The reward he received from the British was of a very temporary character. He was hated by those whom he had betrayed and disliked even by the British whom he had favored. He died in poverty.

So it was also in the case of Judas. How did his friends of a moment ago react to his confession ? We read: 4b. But they said, What is that to us? That s your problem.��864�� It must have been with sublime unconcern, with scorn and loathing, that they uttered these words. Judas had served their purpose.

They wanted to have no further dealings with him; nor did they, at this particular moment, want to have anything to do with his blood-money. In despair Judas now goes to the temple. 5. And after he had thrown the pieces of silver into the temple he departed. The flinging away of these coins is the action of a desperate man. Exactly where in the temple they landed is not certain. Some interpreters are of the opinion that the silver was hurled into the sanctuary, comprising the Holy Place and the Holy of Holies.

According to this theory the traitor flung the bag with its silver into the entrance of the Holy Place. They base this conclusion on the fact that the original uses a word for temple which really means sanctuary. However, words have histories. Thus, for example, in ) 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 “tw://bible.?id=40.26.60|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.26.60|AUTODETECT|” Matt. 26:60) 1 1 -1 9 0 “tw://bible.?id=40.26.61|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=40.26.61|AUTODETECT|” 61) 1 1 -1 9 0 “tw://bible.?id=43.8.20|AUTODETECT|” ) the same word sanctuary is used. Nevertheless, probably the entire temple, including the courts, is indicated; otherwise the Jews could not have said, Forty-six years this sanctuary has been in the process of building. It is rather immaterial whether, in translating this word,��865�� one uses sanctuary or temple as an English equivalent, just so it is understood that sanctuary does not always have to refer to the inner shrine but can also have a broader meaning. When this is granted, it becomes clear that Judas did not necessarily fling the silver pieces into the Holy Place. He may, in fact, have intended to donate them to holy causes. Shall we add, thus, in a small measure, as he may have thought, to compensate for his terrible crime ?

Whatever his intention may have been, verse 6 would seem to lend support to the theory that Judas threw the pieces into the Treasury. ��866�� Against the wall in the Court of Women stood thirteen trumpet-shaped chests in which the people deposited their gifts assessments and free donations for various religious causes. Hence, using the part for the whole, this court was sometimes called the Treasury 7 1 -1 9 0 “tw://bible.?id=43.8.20|AUTODETECT|” John 8:20) 1 1 -1 9 0 “tw://bible.?id=44.1.18|AUTODETECT|” ). We can picture Judas, emotionally upset, flinging these pieces, either singly, more probably still in his bag, into this court. If the string of the bag was loose, did the silver pieces ring loudly on the stone floor and scatter in every direction? Were Judas clothes torn and his eyes filled with alarm?��867�� Having returned the money, the traitor departed. The verb used in the original probably has the meaning generally assigned to it, namely, depart, go away, leave, withdraw. See also 2:12, 13, 14, 22; 4:12; 9:24; 12:15; 14:13.

In view of its prefix, and the deed which the traitor was about to perform, some believe that in this instance it means, went to a higher place. But that is by no means certain. Then he went off and hanged himself. Why this should be regarded as in conflict with Luke s account: Falling headlong, he burst open in the middle and all his bowels gushed out 7 1 -1 9 0 “tw://bible.?id=44.1.18|AUTODETECT|” Acts 1:18) 1 1 -1 9 0 0 ) is not clear. If he hanged himself from a tree located on a high cliff, above a valley, and if then the rope broke and the traitor fell on rocky ground, the result could very well have been as pictured in the book of Acts. Of course, this attempt at harmonization may be erroneous. There could be another and better explanation, but at least there is no reason whatever to cry, Discrepancy. ) 1 1 2 8 0 “tw://bible.?id=5.23.18|AUTODETECT|” 6. But the chief priests took the pieces of silver and said, It is not permissible to put these into the temple treasury, since it is blood money. This sounds as if these priests, charged with the care of the temple, are saying, What Judas intended cannot be done. To use such tainted money for sacred purposes would be illegal. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=5.23.18|AUTODETECT|” Deut. 23:18) 1 1 -1 9 0 0 . It must not be put into the qorbana (Aramaic), or temple treasury.��868�� The very thought of blood money is repugnant to these holy (?) men. The fact that they themselves had in a sense created this kind of money did not seem to bother them in the least. When it came to meticulous fulfilment of the law in matters, even rather minor matters, that did no harm to what they regarded as their own personal interests, these men could be very conscientious. On matters far more important, such as justice and mercy and faithfulness (23:23), they were not nearly as scrupulous. They did not mind at all to pay out blood money in order to be able to lay hands on their enemy, Jesus, and to murder him!

In this respect these priests resembled the scribes and the Pharisees. See on 15:3 ff.; 23:23, 24.) 1 1 2 8 0 0 The result of their deliberation regarding the thirty pieces of silver is recorded in verse 7. So they took counsel and bought with them the Potter s Field, as a burial place for foreigners. They decide to use this money for a cause not directly connected with the temple and its maintenance or with any other strictly religious project. Instead, they used it for the purchase of the Potter s Field, the Acre of Ceramics. This term probably indicates a field from which potters (or a potter) used to obtain their (his) clay, but which had become depleted as a source of further supplies, and had therefore been offered for sale. The priests, then, intend to transform this plot into a burial place for strangers.

They were probably thinking especially of Jews living outside the Holy Land and coming to Jerusalem to attend one of the great festivals, and then overtaken by death, without any friends or relatives who were able to provide a funeral for them. In this way the blood money, having been already used for the murder of the Friend of the poor, could now also serve as a help for the poor themselves in their ultimate need!) 1 1 2 8 0 “tw://bible.?id=44.1.19|AUTODETECT|” But if the priests thought that by means of this good deed they would be able to cleanse their hearts and hands, they were mistaken. In the future this field would be called the Field of Blood, cf. %aqel dema 7 1 -1 9 0 “tw://bible.?id=44.1.19|AUTODETECT|” Acts 1:19) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ): 8. Therefore to this day this field has been called the Field of Blood. The meaning here is evidently that the place was called the Field of Blood because it was purchased with blood money. The name of the field would then be a continuing testimony against Judas, the priests, and all who had agreed with them. There are those (for example, A. T. Robertson, Word Pictures, I, p. 224) who interpret ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=40.27.8|AUTODETECT|” to mean that the field derived its name from the circumstance that Judas blood was shed there. If the passage in Acts really implies this, there is still no conflict with ) 7 1 -1 9 0 “tw://bible.?id=40.27.8|AUTODETECT|” Matt. 27:8) 1 1 -1 9 0 0 , for the two reasons are not irreconcilable. Since the fourth century a.d. a location has been assigned to this field, namely, south of the city, in the Valley of Hinnom near the latter s junction with the Kedron (or Kidron) Valley.) 1 1 2 8 0 0 In a passage on which much labor by many commentators has been spent Matthew continues: 9, 10. Then was fulfilled what had been spoken through the prophet Jeremiah, saying,) 1 1 2 8 0 “tw://bible.?id=38.11.13|AUTODETECT|” And I took the thirty pieces of silver, the price for the man whose price was set, on whom the children of Israel had set a price, and I gave them for the field of the potter, as the Lord had directed me. Note: I took & I gave, a reading followed also by Ridderbos. Cf. ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” Zech. 11:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=38.11.12|AUTODETECT|” The problem is that nowhere in the prophecy of Jeremiah is there any mention of the thirty pieces of silver, the price for the man whose price was set.& On the other hand, in ) 7 1 -1 9 0 “tw://bible.?id=38.11.12|AUTODETECT|” Zech. 11:12) 1 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” 13) 1 1 -1 9 0 0 , we read, And I said to them, If it is good in your eyes, give me my wages; but if not, let it go. So they weighed as my wages thirty shekels of silver. Then the Lord said to me, Throw it to the potter, ��869�� the lordly price at which I was appraised by them. So I took the thirty shekels of silver, and I threw them into the house of the Lord to the potter. ) 1 1 2 8 0 “tw://bible.?id=38.11.12|AUTODETECT|” It appears that the people of Zechariah s day had a low opinion of Zechariah as a shepherd, and accordingly paid him only thirty pieces of silver for his labors. So the prophet is directed by the Lord to go to the house of the Lord and to throw these thirty pieces to the potter whom he will meet there. The question, To what extent must this prophecy be interpreted literally, to what extent figuratively? need not detain us. See commentaries on Zechariah. For our present purpose it is only necessary to note the following points of resemblance between ) 7 1 -1 9 0 “tw://bible.?id=38.11.12|AUTODETECT|” Zech. 11:12) 1 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” 10) 1 1 -1 9 0 0 :) 1 2 2 8 0 0 a. The labor of Jesus, as well as that of Zechariah, was held in low esteem by many of those who were the objects of it.) b. As the lordly price this is irony of thirty shekels was paid to Zechariah, so Jesus was betrayed for the same paltry sum. These thirty pieces of silver were the price which the children of Israel set on Zechariah, and subsequently on Jesus.) 1 1 2 8 0 “tw://bible.?id=38.11.13|AUTODETECT|” c. As the thirty pieces at which the labor of Zechariah had been appraised were thrown to the potter at the Lord s command 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” Zech. 11:13) 1 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” Matt. 27:10) 1 1 -1 9 0 0 b) so also the thirty pieces for which Jesus was betrayed landed at last in the hands of the potter.) 1 1 2 8 0 “tw://bible.?id=38.11.13|AUTODETECT|” d. In both cases also the throwing of the pieces took place in the house of the Lord. Cf. ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” Zech. 11:13) 1 1 -1 9 0 “tw://bible.?id=40.27.5|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=40.27.5|AUTODETECT|” Matt. 27:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Up to this point there is agreement between Zechariah s prophecy and its fulfilment in connection with Jesus. The problem, however, is that Matthew says Jeremiah, not Zechariah. Instead of bothering the general reader with various theories which I, the author of this Commentary, reject, I refer to the footnote for a brief enumeration of solutions which I cannot accept, so that those who are interested may study them.��870��) 1 1 2 8 0 “tw://bible.?id=40.27.9|AUTODETECT|” My own solution, to the extent in which I deem a solution to be possible, is as follows. First of all, the close connection of ) 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=38.11.12|AUTODETECT|” with the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.11.12|AUTODETECT|” Zech. 11:12) 1 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=24.19.4|AUTODETECT|” cannot be denied. Secondly, Zechariah s prophecy, taken by itself, does not fully satisfy the requirements of Matthew s fulfilment passage. One might ask, Where in Old Testament prophecy is there mention of a plot of ground, used for burial purposes, which became known as the Field of Blood, because innocent blood had been shed? It is such a plot to which Matthew, according to the context, is clearly referring. Yet nothing of the kind is mentioned in Zechariah. It is described, however, in Jeremiah,��871�� chapter 19. Note all the resemblances: Judah and Jerusalem have shed innocent blood 7 1 -1 9 0 “tw://bible.?id=24.19.4|AUTODETECT|” Jer. 19:4) 1 1 -1 9 0 “tw://bible.?id=40.27.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.4|AUTODETECT|” Matt. 27:4) 1 1 -1 9 0 “tw://bible.?id=24.19.1|AUTODETECT|” ). Chief priests and elders are mentioned prominently 7 1 -1 9 0 “tw://bible.?id=24.19.1|AUTODETECT|” Jer. 19:1) 1 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” Matt. 27:3) 1 1 -1 9 0 “tw://bible.?id=40.27.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=24.19.1|AUTODETECT|” ). A potter is mentioned 7 1 -1 9 0 “tw://bible.?id=24.19.1|AUTODETECT|” Jer. 19:1) 1 1 -1 9 0 “tw://bible.?id=24.19.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.19.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” Matt. 27:7) 1 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=24.19.6|AUTODETECT|” ). Topheth, that is, the valley of Hinnom the very valley where, according to tradition, the Potter s Field was located has its name changed to the Valley of Slaughter, which is about the same as the Field of Blood 7 1 -1 9 0 “tw://bible.?id=24.19.6|AUTODETECT|” Jer. 19:6) 1 1 -1 9 0 “tw://bible.?id=40.27.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.8|AUTODETECT|” Matt. 27:8) 1 1 -1 9 0 “tw://bible.?id=44.1.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.19|AUTODETECT|” Acts 1:19) 1 1 -1 9 0 “tw://bible.?id=24.19.11|AUTODETECT|” ). And this valley becomes a well-known burial place 7 1 -1 9 0 “tw://bible.?id=24.19.11|AUTODETECT|” Jer. 19:11) 1 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.7|AUTODETECT|” Matt. 27:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.27.10|AUTODETECT|” As has already been implied, the solution is not complete. That Jeremiah actually bought a potter s field 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” Matt. 27:10) 1 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” ) is not stated in ) 7 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” Jer. 19) 1 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” nor anywhere else in the Old Testament. Did Matthew derive this bit of information from oral tradition? It is clear, however, that in many other respects Matthew s passage reflects ) 7 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” Jer. 19) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.1.2|AUTODETECT|” What Matthew does, therefore is this: he combines two prophecies, one from Zechariah and one from Jeremiah. Then he mentions not the minor prophet but the major prophet as the source of the reference. This mentioning of only one source when the allusion is to two is not peculiar to Matthew. Mark does this also. Thus ) 7 1 -1 9 0 “tw://bible.?id=41.1.2|AUTODETECT|” Mark 1:2) 1 1 -1 9 0 “tw://bible.?id=41.1.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=14.36.21|AUTODETECT|” refers first to Malachi, then to Isaiah. Nevertheless Mark ascribes both prophecies to Isaiah, the major prophet. And similarly the quotation found in ) 7 1 -1 9 0 “tw://bible.?id=14.36.21|AUTODETECT|” II Chron. 36:21) 1 1 -1 9 0 “tw://bible.?id=3.26.34|AUTODETECT|” is drawn from ) 7 1 -1 9 0 “tw://bible.?id=3.26.34|AUTODETECT|” Lev. 26:34) 1 1 -1 9 0 “tw://bible.?id=3.26.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.26.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=24.25.12|AUTODETECT|” and from ) 7 1 -1 9 0 “tw://bible.?id=24.25.12|AUTODETECT|” Jer. 25:12) 1 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” (cf. 29:10), but is ascribed only to Jeremiah. We are safe, therefore, in allowing the words through the prophet Jeremiah 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 0 ) to stand, just so we realize that the background of the passage is actually both Jeremiah and Zechariah, and that the first part of the quotation resembles a passage from Zechariah even more strongly than any from Jeremiah.) 1 3 2 8 0 0 The main point to bear in mind, however, is that also in the suicide of the traitor and the purchase of a field with his blood money prophecy is again being fulfilled, and God s plan is being carried out.) ) 27:11 14 Jesus Questioned by Pilate) 1 1 2 8 0 “tw://bible.?id=41.15.2-41.15.5|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.2-41.15.5|AUTODETECT|” Mark 15:2 5) 1 1 -1 9 0 “tw://bible.?id=42.23.2-42.23.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.2-42.23.5|AUTODETECT|” Luke 23:2 5) 1 1 -1 9 0 “tw://bible.?id=43.18.33-43.18.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.33-43.18.38|AUTODETECT|” John 18:33 38) 1 2 2 8 0 0 11 Now Jesus stood before the governor. And the governor questioned him, saying, You are the king of the Jews? Jesus replied, You said (it). 12 And when he was being accused by the chief priests and the elders, he made no answer. 13 Then Pilate said to him, Don t you hear how many accusations they are bringing against you? 14 But he gave no answer, not even to a single charge, so that the governor was exceedingly astonished.) ) 1 1 2 8 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” The story started in verses 1 and 2 Jesus Brought before Pilate is now resumed. Since several elements enter into the narrative represented by the two sections, Jesus Questioned by Pilate 7 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” Matt. 27:11 14) 1 1 -1 9 0 0 ) and Jesus Sentenced to Die (27:15 26), and since the other Gospels, too, make their distinct contributions, it may be helpful before presenting an interpretation of these two sections of Matthew s Gospel, first of all to give a brief summary of events. Combining the Gospel accounts, one gains the impression that from the start almost to the finish Pilate did everything in his power to get rid of this case. He had no love for the Jews. He hated to please them and to grant their request with respect to Jesus. Yet, on the other hand, deep down in his heart he was afraid of them and of the possibility that they might use their influence to hurt him. Up to a point he is willing to do what justice demands, but only up to a point. When his position is threatened, he surrenders.) 1 1 2 8 0 “tw://bible.?id=43.18.29-43.18.31|AUTODETECT|” As indicated, from the start he wanted to avoid the necessity of making a definite decision regarding Jesus. So, first he tries to return the prisoner to the Sanhedrin, Take him yourselves, and judge him according to your own law, he says 7 1 -1 9 0 “tw://bible.?id=43.18.29-43.18.31|AUTODETECT|” John 18:29 31) 1 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” ). When the members of that body make clear to Pilate that they desire nothing less than the prisoner s death, and when they then are made to understand that to secure their objective definite charges will have to be made against Jesus, they quickly present three of them: a. he perverts the nation; b. he forbids us to pay tribute to Caesar; and c. he claims that he himself is king 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” ). In reality these three charges amounted to one: This man is a revolutionary, a seditionist, a politically dangerous person. Pilate could not afford to allow such an alleged claim to kingship to remain unexamined. It is at this point that our present section, Jesus Questioned by Pilate 7 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” Matt. 27:11 14) 1 1 -1 9 0 0 ), takes up the story.) 1 1 2 8 0 “tw://bible.?id=42.23.5|AUTODETECT|” Having examined Jesus on this point, Pilate returns a verdict of Not guilty. However, the answer of the Jews is, He stirs up the people, teaching throughout all Judea, from Galilee even to this place 7 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” Luke 23:5) 1 1 -1 9 0 “tw://bible.?id=42.23.6-42.23.12|AUTODETECT|” ). The mention of Galilee is music to Pilate s ears, for to him it means that he may be able to turn the case over to the tetrarch Herod Antipas, now in Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.23.6-42.23.12|AUTODETECT|” Luke 23:6 12) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.16|AUTODETECT|” ). When also this does not bring about the result which Pilate had in mind, he tries to escape from his difficult situation by meeting the Sanhedrin halfway, that is, by suggesting that Jesus be first scourged and then released 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.16|AUTODETECT|” Luke 23:13 16) 1 1 -1 9 0 “tw://bible.?id=40.27.15-40.27.26|AUTODETECT|” ). When this proposal is also rejected, the procurator tries to get rid of his problem by making a very peculiar and wholly unwarranted use of his custom at a festival to permit the Jews to choose a prisoner of their nationality to be set free. Here begins Matthew s next section, Jesus Sentenced to Die 7 1 -1 9 0 “tw://bible.?id=40.27.15-40.27.26|AUTODETECT|” Matt. 27:15 26) 1 1 -1 9 0 “tw://bible.?id=41.15.6-41.15.15|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.6-41.15.15|AUTODETECT|” Mark 15:6 15) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” Luke 23:13 25) 1 1 -1 9 0 “tw://bible.?id=43.18.19-43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.19-43.19.16|AUTODETECT|” John 18:19 19:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.23.0|AUTODETECT|” Pilate offers the Jews the opportunity to choose between Barabbas and Jesus, as if the latter were already a man condemned by the Roman government. But, contrary to his hope and expectation, the people, urged on by their leaders, choose Barabbas. The result is that Pilate, after more desperate attempts to force them to accept his earlier proposal that Jesus be scourged and then set free, etc. 7 1 -1 9 0 “tw://bible.?id=42.23.0|AUTODETECT|” Luke 23) 1 1 -1 9 0 “tw://bible.?id=43.19.1-43.19.11|AUTODETECT|” , but see also ) 7 1 -1 9 0 “tw://bible.?id=43.19.1-43.19.11|AUTODETECT|” John 19:1 11) 1 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” ) finally surrenders. Capitulating to the wishes of the people who are screaming, If you release this man, you are no friend of the emperor 7 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” John 19:12) 1 1 -1 9 0 0 ), he sentences Jesus to be crucified. By publicly washing his own hands the corrupt judge tries to appease his conscience and to place all the blame upon the crowds.) 1 1 2 8 0 “tw://bible.*?id=43.19.7|AUTODETECT|” With this brief outline in mind, we are now ready to return to Matthew s account: 11. Now Jesus stood before the governor. Pilate, having probably been informed by the soldiers on guard duty that a prisoner had been brought by a Sanhedrin delegation which refused to enter the Praetorium, went out to them. Standing on a gallery or porch over the pavement in front of his temporary residence, he asked the Jewish rulers to present the indictment. When, after some dilly-dallying, as indicated above, the Jews finally present their accusation Jesus alleged claim to kingship the governor simply could not afford to ignore this charge, not with suspicious Tiberius in the saddle at Rome! So he re-enters his residence in order to examine Jesus.

As Matthew s story opens here at verse 11 Jesus is standing in front of Pilate. And the governor questioned him, saying, You are the king of the Jews? By the Sanhedrin Jesus had been accused of blasphemy (26:65, 66), and had been declared deserving of death. Before Pilate, however, the Jewish leaders did not immediately present this charge. They must have been of the opinion and rightly so that a more definitely political accusation would have a better chance to be considered legally valid from the aspect of Roman jurisprudence. Besides, they may have felt that a strictly religious charge would make little impression on a pagan.

This does not mean, however, that they have altogether discarded the idea of ever bringing this religious indictment to the attention of the governor. They did in fact do this very thing 7 1 -1 9 0 “tw://bible.?id=43.19.7|AUTODETECT|” John 19:7) 1 1 -1 9 0 0 ), but for the present they hold it in abeyance.) 1 1 2 8 0 “tw://bible.?id=43.18.37|AUTODETECT|” When Pilate now asked Jesus, You are the king of the Jews? he asked it because he felt that for his own protection as already explained he had to do this, and not because he himself believed the charge. How could he believe it? The situation was entirely too ridiculous, too unreal. As if Jews, grievously vexed by the yoke of the oppressor and yearning for the time when they would be able to shake it off and once again enjoy victories under their own kings, would be so very displeased with one of their own countrymen who supposedly was of one mind with them and was even willing to be their leader, that for this reason, out of love for Rome, they wanted him to be crucified! No, Pilate could not believe that. Besides, he already knew the real reason why they hated Jesus and had him arraigned.

See Verse 18. But, as explained, Pilate feels that he has to ask the question. Jesus replied, You said (it). That this was no evasive answer, as if Jesus meant, That is what you are saying, but I have never said that, has already been shown. See on 26:25, 64; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” John 18:37) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.23.2|AUTODETECT|” 12. And when he was being accused by the chief priests and the elders, he made no answer. The substance of these charges may be gathered from ) 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.23.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ; see above, p. 949. For reasons already enumerated (see on 26:62, 63a) Jesus did not answer. 13, 14. Then Pilate said to him, Don t you hear how many accusations they are bringing against you? But he gave no answer, not even to a single charge, so that the governor was exceedingly astonished. This is virtually a repetition of 26:62b, 63, but takes place before a different judge. The silence on the part of Jesus, a silence even after Pilate had urged him to speak, amazed the governor.

He is confronted with a double contrast: a. Between Jesus and ever so many other accused persons who had appeared before him, and had probably been very vocal and excited in defending themselves; and b. between the boisterous, troublesome, aggressive person as Jesus had been pictured by the chief priests and the elders; and the quiet, dignified, serene individual who was now standing before him.) 1 2 2 8 0 0 ) 27:15 26 Jesus Sentenced to Die) 1 1 2 8 0 “tw://bible.?id=41.15.6-41.15.15|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.6-41.15.15|AUTODETECT|” Mark 15:6 15) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” Luke 23:13 25) 1 1 -1 9 0 “tw://bible.?id=43.18.19-43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.19-43.19.16|AUTODETECT|” John 18:19 19:16) 1 2 2 8 0 0 15 Now at a feast it was customary for the governor to release to the crowd any one prisoner whom they wanted. 16 There was at that time a notorious prisoner, named Barabbas.��872�� 17 So when they were assembled Pilate asked them, Whom do you want me to release to you, Barabbas or Jesus who is called Christ? 18 For he knew that because of envy they had handed Jesus over to him. 19 Now while he was occupying the Judicial Bench, his wife sent him a message, saying, Don t have anything to do with that righteous man; for this very day I have suffered much in a dream because of him. 20 Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus executed. 21 So when the governor asked them, Which of the two do you want me to release to you? they said, Barabbas. 22 Pilate said to them, Then what shall I do with Jesus, who is called Christ? They all answered, Let him be crucified! 23 But he said, Why, what wrong has he done? All the louder they were screaming, Let him be crucified! 24 So when Pilate saw that he was not getting anywhere, and that on the contrary a riot was starting, he took water and washed his hands in front of the crowd, saying, Innocent am I of the blood of this man. That s your problem. 25 All the people answered, Let his blood be upon us and upon our children. 26 Then he released Barabbas for them. But he had Jesus flogged, and handed him over to be crucified.) ) 1 1 2 8 0 “tw://bible.?id=41.15.8|AUTODETECT|” Matthew, probably omitting certain incidents reported elsewhere, as has been shown, continues as follows: 15. Now at the feast it was customary for the governor to release to the crowd any one prisoner whom they wanted. Whether the reference here is to any of the great religious festivals or exclusively to the Passover is not clear, though the idea of setting a prisoner free would seem to be most appropriate in connection with Passover, the commemoration of the deliverance of the Israelites from the house of bondage. One thing is clear: Pilate at this particular moment is most willing to grant the request of the people 7 1 -1 9 0 “tw://bible.?id=41.15.8|AUTODETECT|” Mark 15:8) 1 1 -1 9 0 “tw://bible.?id=43.18.40|AUTODETECT|” ) that, according to custom, a prisoner be released; for, as he sees it, this may be the way he can get Jesus off his hands. 16, 17. There was at that time a notorious prisoner, named Barabbas.��873�� So when they were assembled Pilate asked them, Whom do you want me to release to you, Barabbas or Jesus who is called Christ? This too was suffering for Jesus, the thoroughly sinless One, to be treated as if he were in a class with Barabbas, who was a condemned robber or insurrectionist��874�� 7 1 -1 9 0 “tw://bible.?id=43.18.40|AUTODETECT|” John 18:40) 1 1 -1 9 0 “tw://bible.?id=41.15.7|AUTODETECT|” ), a man who had committed murder in an insurrection 7 1 -1 9 0 “tw://bible.?id=41.15.7|AUTODETECT|” Mark 15:7) 1 1 -1 9 0 “tw://bible.?id=42.23.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.19|AUTODETECT|” Luke 23:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.27.18|AUTODETECT|” It seems altogether probable that Pilate expected the multitude to choose Jesus. After all, the echoes of their hosannas in honor of the prophet from Galilee had scarcely died. If five days ago the whole world applauded him and Pilate was not completely ignorant of this; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.18|AUTODETECT|” Matt. 27:18) 1 1 -1 9 0 0 ; Mark, 15:9, 10 would the people now turn against him? Were there not some who called him Christ ? Would even the ardent patriots among them prefer a violent man to Jesus, a man in whom Pilate could find no evidence of any crime? See on verse 23. Pilate realizes that he is playing off the people against the leaders. By this time the crowds had begun to swell, and not the leaders only but the people in general were given the opportunity to select a prisoner for release.

The governor, moreover, would be happy to triumph over these leaders, all the more in this particular case, 18. For he knew that because of envy they had handed Jesus over to him. For a word study on the concept envy see N.T.C. on I and II Timothy and Titus, p. 388, where one can also find several Biblical illustrations of this sinful characteristic. Envy is the displeasure aroused by seeing someone else having what you do not want him to have. So, for example, the leaders envied Jesus because of his fame and following, his ability to perform miracles, etc.) 1 4 2 8 0 0 Surely, now Pilate is going to have his way. Why, even the leaders cannot with any consistency ask for the release of a proved, condemned, violent, murderous insurrectionist, since just a little while ago they have accused Jesus of insurrection, a man whose guilt in this respect has not even been proved; in fact, has been disproved. And as to the crowds, Pilate knows how they will vote! So once again Pilate is ready to ask the question of verse 17.& And then there is a sudden interruption. The next two verses should be read together. At least to a considerable extent they explain what otherwise would seem very strange, namely, the contents of verse 21. 19, 20.

Now while he was occupying the Judicial Bench, his wife sent him a message, saying, Don t have anything to do with that righteous man; for this very day I have suffered much in a dream because of him. Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus executed.) Pilate was sitting on his official chair on the platform, reached by steps, in front of the praetorium.��875�� His wife Claudia Procula, or simply Procla was that her real name? has had a dream, a kind of nightmare. That she dreamt about Jesus is not strange. Did not everybody in Jerusalem know about Jesus, and is it not even possible that she had been awakened by the procession which, so early in the morning, had brought a prisoner to the praetorium? Besides, though neither she nor her husband were regularly living in Jerusalem, nevertheless it seems rather natural that the procurator, who already knew certain facts about the attitude of the Jewish leaders toward Jesus (see verse 18), had conveyed some of this information to her. Perhaps after the early morning disturbance she had fallen asleep again .

And then, in the providence of God, according to which Jesus must die for the salvation of his people, this woman dreams. The content of her dream has not been revealed. All we really know is that it was a very alarming experience. Did she perhaps see Jesus standing in front of her husband? Did she receive an impression of his innocence, even better: of his righteousness? And was she overwhelmed with agony when her husband was about to sentence him to be crucified?

These things have not been revealed. But something of the kind must have occurred. Otherwise, why would she have rushed a message to her husband, Don t have anything to do with that righteous man& ?) Did this woman become a Jewish proselyte and afterward a Christian? The Coptic church honors her memory; the Greek church includes her name in the calendar of saints. But such honors prove nothing.) Was she really giving good advice to her husband? In a certain sense she certainly was doing exactly that, for by means of her message she was urging her husband not to condemn Jesus, whom she called that righteous man.

The inclusion of this story in the Gospel of Matthew is therefore one more piece of evidence attesting the righteousness of our Lord, which makes it possible for him to be the Savior. For more about this see on verse 23. As far as this woman s advice was good, it can also be considered a divinely directed warning addressed to Pilate.) 1 1 2 8 0 “tw://bible.?id=40.25.31|AUTODETECT|” There is, however, another side to the story. Her advice cannot be called wholly good. She was urging her husband not to have anything to do with Jesus. Now this was what he himself was constantly attempting, namely, not to have anything to do with the accused; that is, to dodge his responsibility as a judge. But that was wrong. He should have been brave enough and fair enough not only to pronounce Jesus Not guilty, which, in fact, he did again and again, but also to acquit him! His wife s advice, though good to a certain extent, could have been much better. And the beautiful stories about her are merely legends. When Christ returns he will not shy away from his duty as a Judge. That is our comfort. See ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” Matt. 25:31) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.7.13|AUTODETECT|” While Pilate was being kept busy with the message from his wife, the chief priests and the elders took full advantage of the interruption and used it to persuade the crowds to ask for Barabbas and to have Jesus executed. Did these wretched leaders remind the people that by choosing Jesus they would be playing into the hands of their deadly enemy Pilate? Did they recount all the crimes which Pilate had previously committed against the Jewish nation? And did they intimidate those who at first were inclined to choose Jesus? If they did, it would not have been the first time; see ) 7 1 -1 9 0 “tw://bible.?id=43.7.13|AUTODETECT|” John 7:13) 1 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” 19:38) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ; nor would it be the last; see ) 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” John 20:19) 1 1 -1 9 0 “tw://bible.?id=44.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.18|AUTODETECT|” Acts 4:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Accordingly, we are not as surprised as the governor must have been. 21. So when the governor asked them, Which of the two do you want me to release to you? they said, Barabbas. The procurator must have been fully confident that the people would answer, Jesus. But with one voice they shout, Barabbas. What follows is one of the most dramatic and also in a sense precious passages in all of Scripture. 22. Pilate said to them, Then what shall I do with Jesus, who is called Christ?

Pilate was desperate. He did not want to sentence Jesus to death. Yet, it was becoming more and more clear to him that this by now had become the desire of the fickle multitude. When the prophet of Galilee was still healing the sick, raising the dead, cleansing the lepers, holding the multitudes spellbound by means of his marvelous discourses, he was popular. When he rode into Jerusalem, he was applauded. But now that he is seemingly helpless, and the leaders have used their strongest arguments to persuade the people to demand his crucifixion, they turn their backs on him.

As to Pilate, when he asked, Then what shall I do with Jesus? his immediate answer should have been, I shall pronounce him innocent and therefore I shall order his immediate and definite release. In fact, the judge should not even have asked the question at all. He knew the answer.) 1 1 2 8 0 “tw://bible.*?id=41.15.14|AUTODETECT|” Hymnology has caught the deeper meaning, the broader application. See Jesus is standing in Pilate s hall, by an anonymous author; also What will you do with Jesus? by N. Norton. There are those who think that the words Jesus, who is called Christ indicate that the man whose release the people demanded was Jesus, who is called Barabbas, or simply Jesus Barabbas. Although the possibility must be granted, more probable, it would seem to me, is the theory that the words who is called Christ were added not for the mere sake of identification but rather to stress the vast difference between a. Barabbas, the criminal; and b.

Jesus, by some even then considered the Anointed. Even Pilate, though a heathen, sensed something of the vast difference between the two. They all answered, Let him be crucified. It should be borne in mind, however, that not the people in general but their leaders had started the shouting (27:20). The guilt of the leaders was greater than that of the people as a whole, though they too were surely guilty. 23. But he said, Why,��876�� what wrong has he done?

That was one way of saying, He has done no evil, has committed no crime. It is rewarding to count the number of times the governor uttered the words, I do not find any crime in him, or something similar. In addition to the present passage see also 27:24; ) 7 1 -1 9 0 “tw://bible.?id=41.15.14|AUTODETECT|” Mark 15:14) 1 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” Luke 23:4) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.15|AUTODETECT|” 13 15) 1 1 -1 9 0 “tw://bible.?id=42.23.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” John 18:38) 1 1 -1 9 0 “tw://bible.?id=43.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 “tw://bible.?id=43.19.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” . Even when due allowance is made for parallel (duplicate) passages, the fact remains that Pilate stresses and constantly re-iterates the truth that in Jesus there is no cause of indictment. And by means of Pilate it was God himself who declared his Son s complete innocence, his perfect righteousness. Nevertheless, in a few more moments this same Pilate is going to succumb to the persistent clamor of the Jews, and is going to sentence Jesus to die the accursed death of crucifixion. No guilt in him & no guilt in him & no guilt in him & no guilt in him.& So then he handed him over in order to be crucified. Thus reads the sacred record. But how could a righteous God permit this? There is only one solution. It is found in ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isa. 53:6) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” , Jehovah has laid on him the iniquity of us all.& He was cut off out of the land of the living for the transgression of my people to whom the stroke was due. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 In answer to Pilate s question the people did not even say, He did this or, He did that. They followed what must have been for them the easier course: All the louder they were [or: kept on] screaming, Let him be crucified. Over and over again these terrible words are yelled until they become a monotonous refrain, an eery, ominous chant: Let him be crucified.& Let him be crucified.& The crowd has become a riotous mob, an emotion-charged screaming rabble.) 1 1 2 8 0 “tw://bible.?id=5.21.6|AUTODETECT|” 24. So when Pilate saw that he was not getting anywhere, and that on the contrary a riot was starting, he took water and washed his hands in front of the crowd, saying, Innocent am I of the blood of this man.��877�� The governor noticed that he was not getting anywhere, and that matters were getting worse instead of better. The people were becoming more and more clamorous and excited. A riot or turbulence��878�� was developing. So in front of everybody Pilate, having ordered water to be brought to him, washes his hands in token of his (pretended) innocence. Whether or not such an action had this symbolic meaning among the Romans is not definitely known. But the Jews must have understood it immediately. Cf. ) 7 1 -1 9 0 “tw://bible.?id=5.21.6|AUTODETECT|” Deut. 21:6) 1 1 -1 9 0 “tw://bible.?id=5.21.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.21.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=19.26.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.26.6|AUTODETECT|” Ps. 26:6) 1 1 -1 9 0 “tw://bible.?id=19.73.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=19.73.13|AUTODETECT|” 73:13) 1 1 -1 9 0 0 . Moreover, if there were any that did not understand, they must have quickly grasped the meaning, for the governor added a verbal explanation, saying Innocent��879�� am I of the blood of this man. It is evident that Pilate even if he merely said of this man and not (as a variant has it) of this righteous man was implying that, as he saw it, Jesus was innocent. The judge was saying, as it were, Since I do not at all believe that Jesus is guilty of any crime, I refuse to assume any responsibility for his death by crucifixion. I am free from the guilt of shedding his blood. Once more, therefore, as on several occasions during this trial (see on verse 23), the innocence of Jesus is being proclaimed.

So far, so good. But when Pilate disclaims any responsibility for the murder that is about to be committed, he makes himself guilty of an act of cowardice, untruthfulness, and dishonesty. And when he adds, That s your problem; literally, You must see (to that), he is again making an unsuccessful attempt to shift responsibility away from himself, and uttering what, at best, was only a half-truth. To the extent in which he was saying, It is your and therefore not my responsibility, he was telling a lie, for it most certainly was his duty as a judge to pronounce a just verdict and, in the present case, to acquit the accused. But to the extent in which Christ s suffering and death were being brought about by the Jewish leaders and their followers, what Pilate said was the truth. To bear the burden of this guilt was indeed in large measure their problem.

In God s providence the very expression with which the leaders had reproached Judas (see on verse 4 above) was now cast in their own teeth.) 1 1 2 8 0 “tw://bible.?id=10.1.16|AUTODETECT|” How did those who heard Pilate s declaration of innocence react to his words? The answer is found in verse 25. All the people answered, Let his blood be upon us and upon our children. It seems as if they said this flippantly, light-heartedly. Also, they said it unanimously: all the people. The Israel of that day was hereby rejecting the Christ, and in the same breath accepting full responsibility for doing this. In such passages as ) 7 1 -1 9 0 “tw://bible.?id=10.1.16|AUTODETECT|” II Sam. 1:16) 1 1 -1 9 0 “tw://bible.?id=10.3.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.3.28|AUTODETECT|” 3:28) 1 1 -1 9 0 “tw://bible.?id=10.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.3.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” Acts 18:6) 1 1 -1 9 0 0 someone (David, Paul) is saying that others (an Amalekite, Joab, the Jews) must bear the guilt that attached to their deed(s). In each case the man who utters the statement is doing what Pilate did in verse 24; with this difference, however, that the governor unjustly tried to shift responsibility away from himself, while David and Paul were justified in fixing it where it actually belonged. But here in 27:25 the people are loading themselves with responsibility for their attitude and action regarding Jesus. Though they do not realize it, they are in fact pronouncing a curse upon themselves, even involving in this curse their own posterity.) 1 1 2 8 0 “tw://bible.?id=58.10.29|AUTODETECT|” By means of openly rejecting the Messiah, the Jewish people cease to be in any special sense the people of God. See ) 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” Heb. 10:29) 1 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” . This does not mean that God is through with the Jews. No, also with respect to them it remains true that a remnant shall be saved, and this throughout the ages, for God is love, hence not merely toward the end of the world s history. By means of this interpretation justice is done both to the goodness and to the severity that characterize God s attitude toward the Jews. See ) 7 1 -1 9 0 “tw://bible.?id=45.11.22|AUTODETECT|” Rom. 11:22) 1 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” . For the rest see on ) 7 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” Matt. 8:11) 1 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” 12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.27.17|AUTODETECT|” As Matthew summarizes the story, the sentence is now ready to be pronounced. It has already been indicated that John adds certain significant details (19:1 11) and also shows (19:12) what finally brought about the complete moral discomfiture of Pilate and the sentencing to death of Jesus. There is no conflict between Matthew s account and that of John. The fact is simply this, that at this point John gives us a more complete account. 26. Then he released Barabbas for them. This was in accordance with the governor s implied promise 7 1 -1 9 0 “tw://bible.?id=40.27.17|AUTODETECT|” Matt. 27:17) 1 1 -1 9 0 “tw://bible.?id=40.27.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ). But he had Jesus flogged, and handed him over to be crucified.) 1 1 2 8 0 “tw://bible.?id=44.16.37|AUTODETECT|” The Roman scourge consisted of a short wooden handle to which several thongs were attached, the ends equipped with pieces of lead or brass and with sharply pointed bits of bone. The stripes were laid especially on the victim s back, bared and bent. Generally two men were employed to administer this punishment, one lashing the victim from one side, one from the other side, with the result that the flesh was at times lacerated to such an extent that deep-seated veins and arteries, sometimes even entrails and inner organs, were exposed. Such flogging, from which Roman citizens were exempt 7 1 -1 9 0 “tw://bible.?id=44.16.37|AUTODETECT|” Acts 16:37) 1 1 -1 9 0 0 ), often resulted in death.) 1 1 2 8 0 “tw://bible.?id=42.23.26|AUTODETECT|” One can picture Jesus after the scourging, covered with horrible bruises and lacerations, with wales and welts. It is no surprise that Simon of Cyrene was compelled to bear the cross after Jesus had carried it a short distance 7 1 -1 9 0 “tw://bible.?id=42.23.26|AUTODETECT|” Luke 23:26) 1 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” John 19:16) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ). Scourging was hideous torture.��880�� It must, however, be borne in mind that the suffering of the Man of Sorrows was not only intense but also vicarious:) 1 1 2 8 0 “tw://bible.?id=23.53.5|AUTODETECT|” He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Isa. 53:5) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” I Peter 2:24) 1 1 -1 9 0 0 ). Sometime after Jesus had been flogged in the manner described, but not immediately afterward, as the next section will show, Pilate handed him over to be crucified.) 1 2 2 8 0 0 ) 27:27 31 The Mockery) 1 1 2 8 0 “tw://bible.?id=41.15.16-41.15.20|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.16-41.15.20|AUTODETECT|” Mark 15:16 20) 1 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” John 19:2) 1 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” 3) 1 15 2 8 0 0 27 Then the governor s soldiers took Jesus into the governor s headquarters,��881�� and gathered around him the whole band.��882�� 28 And they stripped him, threw a scarlet robe around him; 29 and having woven a crown of thorns they set it on his head, and a stick in his right hand. Then they knelt in front of him and mocked him, saying, Hail, king of the Jews. 30 And having spit on him they took the stick and hit him on the head again and again. 31 When they had finished mocking him, they took off his robe, put his own clothes on him (again), and led him away for crucifixion.) ) 27. Then the governor s soldiers took Jesus into the governor s headquarters, and gathered around him the whole band. The soldiers, as many as were available note the entire cohort, though this does not necessarily mean a full cohort of six hundred men now gather around Jesus in order to make sport of him. They desire to gratify their sadistic urges. They wish to have some fun with this King of the Jews.

These soldiers, though Roman in the sense that they were in the service of the Roman government, were probably recruited from the province of Syria; and if so, were able to converse in the Aramaic language, spoken also by the Jews, and were acquainted with Jewish ways. They probably regarded Jesus as a fake claimant to the royal throne, a person who deserved nothing better than to be mocked.) To say that this mockery had been ordered by Pilate (thus Lenski) is unwarranted. Nowhere does the record support that interpretation. It was Pilate who had ordered the scourging. Though it is true that he could and should have prevented the mockery, and was therefore partly responsible for it, we have no right to say that he ordered it.) For a correct view of this mockery it is necessary that we see it not only in its separate parts, but also as a whole. Matthew mentions seven items some of which can also be found in Mark and/or in John.

The soldiers, having taken Jesus inside) Matthew Mark John ) disrobed him 27:28a ) robed him 27:28b 15:17a 19:2b ) crowned him 27:29a 15:17b 19:2a ) sceptered him 27:29b ) adored him 27:29c 15:18 19:3a ) spat on him 27:30a 15:19b ) hit him 27:30b 15:19a 19:3b ) ) ) 1 1 2 8 0 “tw://bible.?id=40.26.67|AUTODETECT|” The mockery in general, and particularly the last two items, should be compared to what Jesus had already endured in the house of Caiaphas, just a few hours earlier. See ) 7 1 -1 9 0 “tw://bible.?id=40.26.67|AUTODETECT|” Matt. 26:67) 1 1 -1 9 0 “tw://bible.?id=40.26.68|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.68|AUTODETECT|” 68) 1 1 -1 9 0 “tw://bible.?id=41.14.65|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.65|AUTODETECT|” Mark 14:65) 1 1 -1 9 0 “tw://bible.?id=42.22.63-42.22.65|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.63-42.22.65|AUTODETECT|” Luke 22:63 65) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 In summary, the entire picture is as follows. The soldiers, having stripped Jesus of his outer garments, throw a royal robe around him. Since a king must wield a scepter, they thrust a stick into his right hand. Then, one by one, they kneel down in front of him in mock adoration, saying, Hail, king of the Jews. They spit on him and hit him on the head with his own scepter. ) 28 30. And they stripped him, threw a scarlet robe around him; and having woven a crown of thorns, they set it on his head, and a stick in his right hand.

Then they knelt in front of him and mocked him, saying, Hail, king of the Jews. And having spit on him they took the stick and hit him on the head again and again. And now the separate items:) a. They disrobed him) This had been done once before, just before he was scourged. How terribly it must have hurt him when the robe had been cast around his scourged body. And now again they strip him of his outer garments in order that in sheer mockery they may take the next step:) b.

They robed him) 1 1 2 8 0 “tw://bible.?id=40.27.28|AUTODETECT|” They throw around Jesus what was probably a discarded and faded soldier s mantle, of a scarlet��883�� hue, representing the royal purple. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.28|AUTODETECT|” Matt. 27:28) 1 1 -1 9 0 “tw://bible.?id=41.15.17|AUTODETECT|” b: scarlet with ) 7 1 -1 9 0 “tw://bible.?id=41.15.17|AUTODETECT|” Mark 15:17) 1 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” a and ) 7 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” John 19:2) 1 1 -1 9 0 0 b: purple. Again, how throwing this around the scourged Savior must have hurt him!) 1 1 2 8 0 0 c. They crowned him) 1 1 2 8 0 “tw://bible.?id=1.3.18|AUTODETECT|” Somewhere in the vicinity of the praetorium the soldiers find some thorny twigs. Whether the plant from which they obtained these twigs was the Spina Christi or Palinrus Shrub, as some think, is not known. It has been pointed out by botanists that few countries of the size of Palestine have so many varieties of prickly plants. The identity of the species is of little importance. Far more significant is the fact that thorns and thistles are mentioned in ) 7 1 -1 9 0 “tw://bible.?id=1.3.18|AUTODETECT|” Gen. 3:18) 1 1 -1 9 0 “tw://bible.?id=40.27.29|AUTODETECT|” in connection with Adam s fall. Here in ) 7 1 -1 9 0 “tw://bible.?id=40.27.29|AUTODETECT|” Matt. 27:29) 1 1 -1 9 0 0 a and its parallels Jesus is pictured as bearing the curse that lies upon nature, in order to deliver nature and us from it. With fiendish cruelty the soldiers, having made a crown out of these thorny twigs, press it down upon Christ s head. It represented not an imperial wreath but a crown such as would be appropriate for a king of the Jews. Those who were engaged in this bit of fun wanted to mock Jesus. They also wanted to torture him. The crown of thorns satisfied both purposes. Rivulets of blood must have started to run down his face, neck, and other parts of his body.��884�� Did his molesters realize that they were doing this to him who is King of kings and Lord of lords ?) 1 7 2 8 0 0 d. They sceptered him) Having forced Jesus to sit down, in his right hand they now place a sturdy reed, for a king must have a scepter. Matthew is the only evangelist who reports this incident.) e. They adored him) Of course, this was cruel mockery. A soldier would drop to his knees in front of Jesus and say, Hail, king of the Jews! Then another would take his turn, and still another, until all had shared in this fun.��885��) f. They spat on him) They descend to a level lower than the beasts. Gleefully for they re having fun each soldier, when his turn comes around, after getting up from his knees spits into the face of God s only begotten and beloved Son!) g. They hit him) 1 1 2 8 0 “tw://bible.?id=43.19.3|AUTODETECT|” It is clear that all of these elements that pertain to the mockery belong together. This is especially true with respect to points e., f., and g. Before any of these mockers vacates his position in front of Jesus, he removes the stick from the hand of the victim and strikes him on the head with it, as if to say, What a king you are! One that gets hit over the head with his own scepter! And as the fiend hits Jesus, the thorny spikes are driven deeper into the flesh. One look at any plant representing a species of what is still known as the crown of thorns, thriving not only in what is now called Israel but also in Florida and many other parts of the United States and other countries, will deepen the impression of the sadistic brutality that was taking place here. And even this was not all, for, as ) 7 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” John 19:3) 1 1 -1 9 0 0 b informs us, the mockers not only repeatedly used the stick on Jesus but also slapped him with their hands. They did all this to him who had already been scourged!) 1 1 2 8 0 “tw://bible.?id=43.19.4|AUTODETECT|” 31. When they had finished mocking him, they took off his robe, put his own clothes on him (again), and led him away for crucifixion. Finally they have all had their turn. According to ) 7 1 -1 9 0 “tw://bible.?id=43.19.4|AUTODETECT|” John 19:4) 1 1 -1 9 0 0 ff. Pilate now enters into the picture again. He brings Jesus out before the crowd, the sorely afflicted one still wearing the thorny crown and the purple robe. A pathetic spectacle is exposed to the view of the public: blood-streaked Jesus, covered with gashing wounds. Look! The man! says the governor, in order to arouse the people s sympathy and to testify once again that he, Pilate, finds no crime in him.

But this effort on the part of the judge fails as tragically as have all the previous ones. When the chief priests and the officers see Jesus they cry out, Crucify & crucify! They now use their final argument, the one which up to this time they have held in abeyance, namely, We have a law, and according to that law he ought to die, because he made himself the Son of God. Having re-examined Jesus and all the while still trying to release him, Pilate finally surrenders when he hears the cry, If you release this man, you are no friend of the emperor. That was the bombshell. The governor, functioning all the while as judge, sits down on his tribunal, which stood on the Stone Pavement Gabbatha, and sentences Jesus to die.) 1 3 2 8 0 0 The soldiers game having ended somewhat earlier, these men now remove their victim s royal accouterments and put his own clothes on him again. Then they lead him away to be crucified.) ) 27:32 44 Calvary: The Crucifixion of Jesus) 1 1 2 8 0 “tw://bible.?id=41.15.21-41.15.32|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.21-41.15.32|AUTODETECT|” Mark 15:21 32) 1 1 -1 9 0 “tw://bible.?id=42.23.26-42.23.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.26-42.23.43|AUTODETECT|” Luke 23:26 43) 1 1 -1 9 0 “tw://bible.?id=43.19.17-43.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.17-43.19.27|AUTODETECT|” John 19:17 27) 1 14 2 8 0 0 32 Now while they were coming out (of the city) they came upon a man of Cyrene, Simon by name. Him they forced to bear his cross. 33 And when they came to a place called Golgotha, that is, Place of the Skull, 34 they offered him wine to drink, mixed with gall; but when he had tasted it he refused to drink. 35 And having crucified him they divided his garments by casting lots. 36 And sitting down they were keeping watch over him there. 37 And they put above his head the indictment��886�� against him which read:) THIS IS JESUS THE KING OF THE JEWS) 38 Then there were crucified with him two robbers, one on his right and one on his left.) 39 And those who passed by were blaspheming him, shaking their heads, 40 and saying, You who destroy the temple��887�� and in three days rebuild it, save yourself if you are the Son of God, and come down from the cross. 41 Similarly also the chief priests mocking (him), along with the scribes and the elders, were saying, 42 Others he saved, himself he cannot save; king of Israel is he; let him now come down from the cross and we will believe in him.) 43 He has placed his trust in God.) Let him deliver (him) now if he desires him;) for he said, I am God s Son. 44 And the robbers also who had been crucified with him reviled him in the same way.) ) Though the center of interest is always on Jesus himself, what he did, said, or endured, our attention is here also fixed upon five subsidiary persons or groups:) a. Simon of Cyrene renders a service to Jesus (verse 32).) b. Arrived at Golgotha the legionaries or soldiers offer Jesus drugged wine, which he refuses. Having crucified him between two robbers, and having affixed a label above his head, they cast lots for the division of his clothes. Beneath the cross they sit down, keeping guard (verses 33 38).) c.

Bypassers blaspheme (verses 39, 40).) d. Scribes (and their companions) scoff (verses 41 43).) e. Robbers revile (verse 44).) 1 1 2 8 0 “tw://bible.?id=42.23.27-42.23.31|AUTODETECT|” The paragraph that could be captioned Women weep is not found in Matthew but in ) 7 1 -1 9 0 “tw://bible.?id=42.23.27-42.23.31|AUTODETECT|” Luke 23:27 31) 1 1 -1 9 0 0 .��888�� Luke also pictures the multitudes deeply moved (23:48).) 1 1 2 8 0 “tw://bible.?id=40.27.32-40.27.44|AUTODETECT|” With the exception of verse 32, the entire section 7 1 -1 9 0 “tw://bible.?id=40.27.32-40.27.44|AUTODETECT|” Matt. 27:32 44) 1 1 -1 9 0 “tw://bible.?id=41.15.25|AUTODETECT|” ) relates what happened to Jesus from nine o clock A.M. 7 1 -1 9 0 “tw://bible.?id=41.15.25|AUTODETECT|” Mark 15:25) 1 1 -1 9 0 “tw://bible.?id=41.15.33|AUTODETECT|” ) until noon 7 1 -1 9 0 “tw://bible.?id=41.15.33|AUTODETECT|” Mark 15:33) 1 1 -1 9 0 0 ) on (Good) Friday.) 1 1 2 8 0 0 Simon of Cyrene) 1 1 2 8 0 “tw://bible.?id=2.29.14|AUTODETECT|” In reality what is said in verse 32 might also have been included under the next heading, because Simon did not act of his own accord. By the soldiers he was forced to do what he did. But since the New Testament and early tradition place such emphasis on him and (probably) his family, a separate caption is given to verse 32. Now while they were coming out (of the city) they came upon a man of Cyrene, Simon by name. Him they forced to bear his cross. As was customary and according to law, the execution was carried out outside the city 7 1 -1 9 0 “tw://bible.?id=2.29.14|AUTODETECT|” Exod. 29:14) 1 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” Lev. 4:12) 1 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” 16:27) 1 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” Num. 15:35) 1 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” 19:3) 1 1 -1 9 0 “tw://bible.?id=43.19.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.19.20|AUTODETECT|” John 19:20) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). Those condemned to be crucified had to carry their own cross. Commentators are divided on the question whether this refers to the crossbeam alone, the upright having already been set in place on Golgotha, or to the entire cross. Since there is nothing in text or context that suggests otherwise, it is here assumed that the latter position the entire cross is correct.) 1 1 2 8 0 0 In the light of the fact that the title or indictment was written above Christ s head (verse 37), it is well-nigh certain that artists are correct in their preference for the dagger-type or Latin cross: . For the reasons why death by crucifixion must be considered a curse see N.T.C. on the Gospel according to John, Vol. II, p. 425.) 1 1 2 8 0 “tw://bible.?id=43.19.16|AUTODETECT|” Jesus, too, carried his own cross 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” John 19:16) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ), but not for long. Sheer physical exhaustion made it impossible for him to carry it very far. Consider what he had already endured within the last fifteen hours: the tense atmosphere of the Upper Room, the betrayal by Judas, the agonies of Gethsemane, the desertion by his disciples, the torture of a totally hypocritical trial before the Sanhedrin, the mockery in the palace of Caiaphas, the denial by his most prominent disciple, the trial before an unjust judge, the terrible ordeal of being scourged, the pronunciation of the death sentence upon him, and the seven-itemed abuse by the soldiers in the praetorium! Humanly speaking, is it not a wonder that he was able to carry the cross any distance at all?) 1 1 2 8 0 “tw://bible.?id=40.5.41|AUTODETECT|” When Jesus succumbed beneath his load, the legionaries, exercising their right of requisitioning or making demands on people 7 1 -1 9 0 “tw://bible.?id=40.5.41|AUTODETECT|” Matt. 5:41) 1 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” ), forced Simon, a man from Cyrene located on a plateau, ten miles from the Mediterranean Sea, in what is now Libya (west of Egypt) to carry Christ s cross for the rest of the distance. The theory that Simon could not have been a Jew, because he gave his sons Greek names 7 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” Mark 15:21) 1 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” ), is without merit, since many Jews followed that practice. Besides, in Cyrene there was a large colony of Jews 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2:10) 1 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=44.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.20|AUTODETECT|” 11:20) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” ). The further speculation that the man must have been a farmer, because on this particular Friday morning he came from the country 7 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” Mark 15:21) 1 1 -1 9 0 0 ), is also without any basis. Even today many people besides farmers have business or social connections in the country. Some even live there!) 1 1 2 8 0 “tw://bible.?id=44.2.10|AUTODETECT|” The following reconstruction, though not certain, is however probable. Simon, a Jew, has come to Jerusalem to attend one of the great festivals (in this case Passover), as was the custom of many Jews, including those from Cyrene 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2:10) 1 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” ). There was even a Cyrenian synagogue in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” Acts 6:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.11.19|AUTODETECT|” Now on this particular Friday, returning to the city from a visit to the country, Simon is pressed into service by the soldiers who are leading Jesus to Calvary, perhaps (but this is by no means certain) along the Via Dolorosa (Sorrowful Way), and are just now coming through the gate out of the city. So reluctantly at first? Simon carries Christ s cross, arrives at Calvary, and witnesses what happens there. The behavior of Jesus and his words from the cross leave such an impression on Simon that he becomes a Christian. Subsequently he and his family are living in Rome. He may have been living there before, but in any event he was a Cyrenian by birth. 7 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” Acts 11:19) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 0 .)) 1 6 2 8 0 0 Mark, writing to the Romans, mentions Simon, the father of Alexander and Rufus, as if to say, people with whom you, in Rome, are well acquainted. Paul, in his letter to the Romans (16:13), writes, Greet Rufus, outstanding in the Lord, and his mother and mine. Evidently the mother of Rufus hence, the wife of Simon had rendered some motherly service to Paul.) If this reconstruction is factual, then the service which Simon rendered, though initially forced, turned out to be a genuine blessing for himself, his family, and many others.) The Legionaries) 33 38. And when they came to a place called Golgotha, that is, Place of the Skull, they offered him wine to drink, mixed with gall; but when he had tasted it he refused to drink. And having crucified him they divided his garments by casting lots. And sitting down they were keeping watch over him there. And they put above his head the indictment against him which read:) THIS IS JESUS THE KING OF THE JEWS) Then there were crucified with him two robbers, one on his right and one on his left.) 1 1 2 8 0 “tw://bible.?id=19.69.21|AUTODETECT|” Just where was Golgotha and why was it called Place of the Skull ? For the discussion of these questions the reader is referred to N.T.C. on the Gospel according to John, Vol. II, pp. 425, 426. The wine which the soldiers offered to Jesus and which he refused is described by Matthew as mixed with gall, that is, with something bitter. The evangelist was probably thinking of ) 7 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” Ps. 69:21) 1 1 -1 9 0 “tw://bible.?id=41.15.23|AUTODETECT|” a, and if so, correctly regarded what was now happening as a fulfilment of that Old Testament passage. According to ) 7 1 -1 9 0 “tw://bible.?id=41.15.23|AUTODETECT|” Mark 15:23) 1 1 -1 9 0 0 the bitter substance was myrrh. Having tasted this mixture, Jesus refused to drink it, no doubt because he wanted to endure with full consciousness all the pain that was in store for him, in order to be our perfect Substitute.) 1 1 2 8 0 “tw://bible.?id=23.53.10|AUTODETECT|” And having crucified him, writes Matthew, with marvelous restraint. There is no detailed description here of the manner in which the nails were driven through hands (or wrists) and feet, etc. In the original only two words are used, having-crucified him. After all, Scripture does not place all the emphasis on that which Jesus suffered physically, but on the fact that he himself, in both soul and body, was made an offering for sin, laid down his life. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” 15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.19.23|AUTODETECT|” Having crucified him, the legionaries divided his garments by casting lots. In all probability by means of the throwing of dice the four pieces head-gear, sandals, belt, and outer garment are divided among the four 7 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” John 19:23) 1 1 -1 9 0 “tw://bible.?id=19.22.18|AUTODETECT|” ) soldiers. The seamless tunic, all of one piece, woven all the way from top to bottom, is also put into the lottery, all of this in accordance with the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.22.18|AUTODETECT|” Ps. 22:18) 1 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” (LXX Ps. 21:19), though this reference to fulfilment is not found in Matthew but in ) 7 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” John 19:23) 1 1 -1 9 0 “tw://bible.?id=43.19.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.24|AUTODETECT|” 24) 1 1 -1 9 0 0 . See N.T.C. on that passage for further details.) 1 2 2 8 0 0 The soldiers, having accomplished all this, sit down, and keep watch over Jesus, that no one may either further molest him or try to rescue him. This act of keeping Jesus under strict surveillance is significant. Does it not bear witness to the fact that Jesus really died on Calvary?) The next two actions of the soldiers, here described, are probably not mentioned in chronological order. It is very doubtful that the author wishes to convey the idea that the legionaries, having crucified Jesus and having divided his garments, afterward attached to the upright above his head the board on which his name and the reason for his crucifixion were written. Nor do we have to assume that everything relating to Christ s crucifixion had been completed before the two robbers were nailed to crosses. The indictment board had undoubtedly been attached much earlier. And it is probable that while four soldiers were nailing Jesus to the cross, two other groups of four each were doing the same to the two robbers.) 1 1 2 8 0 “tw://bible.?id=43.19.19|AUTODETECT|” As to the indictment or charge called a title in ) 7 1 -1 9 0 “tw://bible.?id=43.19.19|AUTODETECT|” John 19:19) 1 1 -1 9 0 “tw://bible.?id=41.15.26|AUTODETECT|” , a superscription in ) 7 1 -1 9 0 “tw://bible.?id=41.15.26|AUTODETECT|” Mark 15:26) 1 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” Luke 23:38) 1 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” for details see N.T.C. on the Gospel according to John, Vol. II, pp. 427 429. Though no two Gospels report this notice or label in exactly the same manner, there is no contradiction. It hardly needs to be mentioned that it was Pilate, not the soldiers, who wrote it, that is, that it was he who was responsible for the wording 7 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” John 19:22) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ), in three languages: Aramaic, Latin, and Greek. It could be read as an accusation, This is Jesus, who was crucified because he claimed to be King of the Jews, but also as a title, This is Jesus who is King of the Jews. The Jewish leaders desired to have the ambiguity removed. For reasons of his own Pilate refused. If we bear in mind that by means of this very cross Jesus actually won the victory 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” John 12:32) 1 1 -1 9 0 0 ) we shall understand that he is indeed King over all, including the Jews.) 1 1 2 8 0 “tw://bible.?id=42.23.33|AUTODETECT|” The two men who were crucified with Jesus were robbers, or, as the word can also be translated revolutionaries (see on 26:55; 27:16). With a view to ) 7 1 -1 9 0 “tw://bible.?id=42.23.33|AUTODETECT|” Luke 23:33) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” , robbers is probably the best rendering here. It was a gross injustice that Jesus was crucified between these two men, as if he himself were also a criminal. Nevertheless, it was also an honor. Did he not come to seek and to save the lost 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” )? Was he not the Friend of publicans and sinners 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” )? See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Bypassers) 1 1 2 8 0 “tw://bible.?id=42.23.48|AUTODETECT|” 39, 40. And those who passed by were blaspheming him, shaking their heads, and saying, You who destroy the temple and in three days rebuild it, save yourself if you are the Son of God, and come down from the cross. In rapid succession Matthew now describes how three groups bypassers, scribes, etc., and robbers reacted toward Jesus. First, then, the bypassers (or passers-by). The word bypasser literally translates the Greek original, conveying its meaning exactly. If, as some believe, Calvary even then was located at the conjunction of roads cf. the Church of the Holy Sepulchre then the expression the bypassers begins to make real sense. Not everyone belonged to the multitudes 7 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” Luke 23:48) 1 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” ) that were going to Calvary that day, to watch everything that happened there from beginning to end. There were also those who merely passed by. On their way elsewhere they stop long enough to take in the scene. They center their attention on the One nailed to the central cross, about whom they have heard so much already. They shake their heads in contempt and arrogance. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” Ps. 22:7) 1 1 -1 9 0 “tw://bible.?id=23.37.22|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=23.37.22|AUTODETECT|” Isa. 37:22) 1 1 -1 9 0 0 . Then they begin to hurl abuse at him. They are actually blaspheming him, as the original states. For the meaning of this word and its cognates see on 12:31, 32, and note that here in 27:39 it is used not in a general sense, but in its most terrible sense of mocking the very Son of God. This is nothing short of defiant irreverence. ) 1 1 2 8 0 “tw://bible.?id=43.2.19|AUTODETECT|” The words which they use will bear this out. As they shake their heads they are saying, You who destroy the temple and in three days rebuild it.& They too, therefore, as well as the two false witnesses of 26:60, 61, have picked up the slanderous misquotation plus misinterpretation of Christ s saying 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 0 ), and have accepted it as if it were the very truth. They are now using it, and adding, Save yourself if you are the Son of God, and come down from the cross. Here they are proving that they completely reject Christ s own confession concerning himself (see on 26:63 66), made only a few hours earlier. They consider it a joke. Scornfully they exclaim that the way for the crucified One to prove his claim to being the Son of God will be for him to descend from the cross. They imply that it is weakness that keeps him there.

Actually, however, it was strength, the strength of his love for sinners. But these bypassers have made up their minds to defy the testimony of all the miracles, all the mercy shown to those in need, all the marvelous discourses, yes, the entire beautiful life of the Son of God on earth. All of this they have rejected. They prefer to jeer, to blaspheme!) 1 7 2 8 0 0 Chief Priests, Scribes, and Elders) 41 43. Similarly also the chief priests mocking (him), along with the scribes and the elders, were saying, Others he saved, himself he cannot save; king of Israel is he; let him now come down from the cross and we will believe in him.) He has placed his trust in God.) Let him deliver (him) now if he desires him;) for he said, I am God s Son.) So delighted were the members of the Sanhedrin with the fact that their archenemy was now hanging on a cross that they these chief priests, scribes, and elders (see on 16:21) lose every bit of dignity, and join the bypassers in giving expression to their contempt of Jesus. Similarly, writes Matthew, and in several respects the words of the leaders were indeed similar to those of the ones who passed by. Both mock. Both are convinced that the victim s remaining on the cross was due to his weakness, his utter inability to rescue himself. Both ridicule the claim that he is, in some special sense, the Son of God.

Both bid him to prove his claims by coming down from the cross.) Nevertheless, there is also a rather striking difference. The bypassers had addressed Jesus directly, using the second person singular. See verses 39, 40. But not once in the narrative of Christ s crucifixion whether in Matthew, Mark, or Luke do the leaders address Jesus directly. Each time they talk about him, to each other. They never talk to him.

So thoroughly do they hate him. Matthew and Mark relate that these Sanhedrists, in their conversation with each other about their enemy, mocked him. And so they did indeed! Luke uses a different word, however, He shows that this mockery was of the worst possible kind. Their ridicule was mingled with hatred and envy. Says Luke, They turned up their noses at him, ��889�� that is, they sneered; they scoffed (23:35).) 1 1 2 8 0 “tw://bible.?id=43.11.47|AUTODETECT|” When they now say, others he saved; himself he cannot save, they did not deny that the miracles he had performed in the interest of others were real. Not at all. They had admitted their genuine character before 7 1 -1 9 0 “tw://bible.?id=43.11.47|AUTODETECT|” John 11:47) 1 1 -1 9 0 “tw://bible.?id=40.9.34|AUTODETECT|” ). Only, they had ascribed his power to perform them to Satan 7 1 -1 9 0 “tw://bible.?id=40.9.34|AUTODETECT|” Matt. 9:34) 1 1 -1 9 0 0 ). The conclusion they draw is that now that Beelzebub is not able and/or willing to help him any more, he is completely powerless. They too refuse to admit that it was the power of his love for sinners that kept him on that cross.) 1 1 2 8 0 “tw://bible.?id=43.6.15|AUTODETECT|” With derision they refer to the fact that he had claimed to be king of Israel. Well, he did indeed make that claim (27:11). Moreover, he had accepted the honor implied in similar titles when others bestowed that honor on him (21:16). In fact, he had even ascribed to himself royal authority over a realm wider by far (11:27; 25:34), and he was going to do this again (28:18). But these leaders were deliberately misrepresenting him; for whenever, either in word or action, the people had tried to make of him an earthly king, a ruler who had come to deliver the Jews from the yoke of the Romans, he had quickly walked as far as possible away from that error. See ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” 18:36) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” Basest of all was their attack upon the claim of Jesus that in a very unique sense he was the Son of God. He had indeed made this assertion again and again. See pp. 378, 497, 498, 644. Nothing, no nothing was dearer to him than that relation of intimacy between himself and the Father 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 1 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” 16:32) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=19.22.8|AUTODETECT|” ). And now these adversaries, by alluding to the words of ) 7 1 -1 9 0 “tw://bible.?id=19.22.8|AUTODETECT|” Ps. 22:8) 1 1 -1 9 0 0 b, are implying that his heavenly Father has lost all interest in him, and that his trust in God is now futile. Otherwise, so they argue, God would deliver him, would enable him to step down from the cross. They imply that God s failure to do this can mean only one thing, namely, that his assertion, I am God s Son, is an untruth.) 1 1 2 8 0 “tw://bible.?id=19.42.0|AUTODETECT|” When the enemies of the author of ) 7 1 -1 9 0 “tw://bible.?id=19.42.0|AUTODETECT|” Ps. 42) 1 1 -1 9 0 “tw://bible.?id=19.42.10|AUTODETECT|” asked him, Where is your God? they meant, Your God, if he exists at all, is useless. Your faith has no solid foundation. He confesses that this attack of his adversaries affected him as if a sword had been thrust into his bones 7 1 -1 9 0 “tw://bible.?id=19.42.10|AUTODETECT|” Ps. 42:10) 1 1 -1 9 0 0 ). Now the relation between the psalmist and his Lord was intimate and sweet. Nevertheless, how incomparably more intimate and vital was not the relation between the Father and his only-begotten Son! How, therefore, this foul attack of the leaders must have hurt the Mediator!) 1 1 2 8 0 0 Robbers) 1 1 2 8 0 “tw://bible.?id=42.23.39|AUTODETECT|” 44. And the robbers also who had been crucified with him reviled him in the same way. Bypassers and Sanhedrists were agreed that if Jesus wanted to prove that he was indeed what he claimed to be he should save himself. The robbers are carried away by this argument. They too in the same manner begin to revile him. It must be emphasized that according to the plain language of Scripture both robbers were at first heaping abuse on Jesus in this manner. The language of one of these men is reported in ) 7 1 -1 9 0 “tw://bible.?id=42.23.39|AUTODETECT|” Luke 23:39) 1 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” . He said, Aren t you the Christ? Save yourself and us. Even the military joined in this type of mockery 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” 37) 1 1 -1 9 0 0 ). The insults were coming from almost every side. Legionaries, bypassers, chief priests, scribes, elders, robbers, and multitudes of other spectators deride him.) 1 1 2 8 0 “tw://bible.?id=60.2.23|AUTODETECT|” In the midst of it all Jesus remains silent. He offers not one word of rebuke. Peter puts it beautifully when he says, who, while being reviled, did not revile in return; while suffering, never threatened, but continued to entrust himself to him who judges righteously; who himself bore our sins in his body on the cross, that we might die to sin and live to righteousness; for by his wounds you were healed 7 1 -1 9 0 “tw://bible.?id=60.2.23|AUTODETECT|” I Peter 2:23) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.23.34|AUTODETECT|” Is it not possible probable even that this calm and majestic behavior of our Lord, coupled with the prayer, Father, forgive them, for they do not know what they are doing 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” ), was used by God as a means to lead one of these two robbers to repentance? For that story see ) 7 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” Luke 23:39 43) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 27:45 56 Calvary: The Death of Jesus) 1 1 2 8 0 “tw://bible.?id=41.15.33-41.15.41|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.33-41.15.41|AUTODETECT|” Mark 15:33 41) 1 1 -1 9 0 “tw://bible.?id=42.23.44-42.23.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.44-42.23.49|AUTODETECT|” Luke 23:44 49) 1 1 -1 9 0 “tw://bible.?id=43.19.28-43.19.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.28-43.19.30|AUTODETECT|” John 19:28 30) 1 9 2 8 0 0 45 Now from the sixth hour there was darkness over all the land until the ninth hour. 46 And about the ninth hour Jesus cried out with a loud voice, saying,) Eli, Eli, lema sabachthani? ) that is) My God, my God, why hast thou forsaken me? ) 47 When some of those who were standing there heard this, they were saying, He s calling Elijah. 48 And immediately one of them ran, took a sponge, filled it with sour wine, put it on a stick, and gave him a drink. 49 But the rest were saying, Hold off,��890�� let us see whether Elijah is coming to rescue him. 50 And Jesus, having again cried out with a loud voice, yielded up his spirit. 51 And look, the curtain of the sanctuary was torn in two from top to bottom, the earth quaked, the rocks were split, 52 and the tombs were opened. And many bodies of the saints who had fallen asleep were raised; 53 and having left their tombs, after his resurrection they went into the holy city and appeared to many. 54 Now when the centurion and those with him who were guarding Jesus saw the earthquake and the things that were happening, they were frightened and said, Surely, this was God s Son. ) 55 Now watching from a distance there were many women who had followed Jesus from Galilee, ministering to his needs. 56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.) ) What follows in these verses (45 56) shows what transpired at Calvary from noon until three o clock , as verses 45, 46 indicate.) Darkness) 1 1 2 8 0 “tw://bible.?id=30.8.9|AUTODETECT|” 45. Now from the sixth hour there was darkness over all the land��891�� until the ninth hour. From nine o clock until noon Calvary had been a very busy place. The soldiers had performed their various tasks, as was shown in verses 33 38. Bypassers had blasphemed. Chief priests, scribes, and elders had scoffed. Robbers had reviled, though one of them had repented. Jesus had uttered his first three words. Then, at twelve o clock, something of a very dramatic character takes place. Suddenly the land becomes dark. Cf. ) 7 1 -1 9 0 “tw://bible.?id=30.8.9|AUTODETECT|” Amos 8:9) 1 1 -1 9 0 0 . The very fact that this darkness is mentioned shows that it must have been intense and unforgettable. Moreover, it occurred when least expected, at high noon, and lasted three hours.) 1 1 2 8 0 “tw://bible.?id=42.23.44|AUTODETECT|” Much has been written about this darkness. What caused it? How extensive was it? Did it have any meaning? As to the first, very little information is given. We are safe in saying, God brought it about. But when the further question is asked, By what means? a completely satisfactory answer cannot be given. A sudden thunderstorm, even if it lasted three hours, would not have covered the entire country and would probably not have been singled out for special mention. A black sirocco storm from the desert is not generally known to cause such darkness. To be sure, ) 7 1 -1 9 0 “tw://bible.?id=42.23.44|AUTODETECT|” Luke 23:44) 1 1 -1 9 0 “tw://bible.?id=42.23.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.45|AUTODETECT|” 45) 1 1 -1 9 0 0 may seem to supply the answer for which we are looking. Does it not say, the sun being eclipsed ? But, first of all, the reading is not entirely certain. There are several variants. Secondly, granted that eclipsed is the right word, this cannot refer to an eclipse in the technical, astronomical sense, for that is impossible at the time of Passover (full moon). Besides, such an eclipse would hardly last three hours! But if the term be taken in a broader sense, namely, darkened, we are back to where we were: darkened by what? The best answer may well be to regard what happened here as a special act of God, a miracle, and to enquire no further as to any secondary means.) 1 1 2 8 0 “tw://bible.?id=2.10.22|AUTODETECT|” How extensive was it? Here, too, we must abstain from giving a definite answer. It will not do to say that when the light of the sun is shut off half of the globe must be darkened. The light of the sun could be shut off for a certain country or region. See ) 7 1 -1 9 0 “tw://bible.?id=2.10.22|AUTODETECT|” Exod. 10:22) 1 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” 23) 1 1 -1 9 0 0 . Luther, Calvin, Zahn, Ridderbos, etc. prefer the translation land for 27:45. It has been remarked that if the darkness was very extensive, reaching far beyond India, records would have been preserved in secular literature. Well, one might refer, in this connection, to Origen (Against Celsus II.33) who alludes to a statement by the Roman historian Phlegon, who supposedly mentioned both the darkness and the earthquake. Tertullian, too, writing to his pagan adversaries and mentioning this darkness, states, which wonder is related in your own annals and is preserved in your archives to this day. But it is impossible to ascertain the value of such references.

Here too, therefore, it is probably best to refrain from giving a definite answer. Even if the translation land instead of earth should be correct, which may well be the case, the fact must not be ignored that the darkness covered all the land, and was therefore very extensive.) 1 1 2 8 0 0 As to the third question, Did it have any meaning? here a positive answer is certainly in order. Yes, it did have a very important meaning. The darkness meant judgment, the judgment of God upon our sins. his wrath as it were burning itself out in the very heart of Jesus, so that he, as our Substitute, suffered most intense agony, indescribable woe, terrible isolation or forsakenness. Hell came to Calvary that day, and the Savior descended into it and bore its horrors in our stead. How do we know that this answer is correct? Note the following:) 1 1 2 8 0 “tw://bible.?id=23.5.30|AUTODETECT|” a. Darkness in Scripture is very often a symbol of judgment. See ) 7 1 -1 9 0 “tw://bible.?id=23.5.30|AUTODETECT|” Isa. 5:30) 1 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” 60:2) 1 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” Joel 2:30) 1 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=30.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.18|AUTODETECT|” Amos 5:18) 1 1 -1 9 0 “tw://bible.?id=30.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.5.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=36.1.14-36.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.1.14-36.1.18|AUTODETECT|” Zephaniah 1:14 18) 1 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” Matt. 24:29) 1 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=44.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.20|AUTODETECT|” Acts 2:20) 1 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” II Peter 2:17) 1 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” Rev. 6:12 17) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.20.28|AUTODETECT|” b. With a view to his impending death the Savior had himself stated that he was giving and was about to give his life as a ransom for many 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” 26:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 c. The agony suffered by our Lord during these three hours was such that he finally uttered the explanatory words of verse 46, to which we now turn:) The Cry of Agony) 46. And about the ninth hour Jesus cried out with a loud voice, saying,) Eli, Eli, lema sabachthani?) that is) My God, my God, why hast thou forsaken me?) The link between the darkness and the cry is very close: the first is a symbol of the agonizing content of the second. This, then, is the fourth word from the cross, the very first one reported by Matthew and Mark.��892�� It issued from the mouth of the Savior shortly before he breathed his last.) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” In the Gospels what happened between twelve o clock and three o clock is a blank. All we know is that during these three hours of intense darkness Jesus suffered indescribable agonies. He was being made sin for us 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), a curse 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ). He was being wounded for our transgressions and bruised for our iniquities. Jehovah was laying on him the iniquity of us all, etc. 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 To be sure, this happened throughout the period of his humiliation, from conception to death and burial, but especially in Gethsemane, Gabbatha, and Golgotha.) The question has been asked, But how could God forsake God? The answer must be that God the Father deserted his Son s human nature, and even this in a limited, though very real and agonizing, sense. The meaning cannot be that there was ever a time when God the Father stopped loving his Son. Nor can it mean that the Son ever rejected his Father. Far from it. He kept on calling him My God, my God. And for that very reason we may be sure that the Father loved him as much as ever.) 1 1 2 8 0 “tw://bible.*?id=19.22.0|AUTODETECT|” How, then, can we ascribe any sensible meaning to this utterance of deep distress? Perhaps an illustration may be of some help, though it should be added immediately that no analogy taken from things that happen to humans on earth can ever begin to do justice to the Son of God s unique experience. Nevertheless, the illustration may be helpful in some slight degree. Here, let us say, is a child that is very sick. He is still too young to understand why he has to be taken to the hospital, and especially why, while there, he may have to be in the Intensive Care Unit, where his parents cannot always be with him. His parents love him as much as ever.

But there may be moments when the child misses the presence of his father or mother so much that he experiences profound anguish. So also the Mediator. His soul reaches out for the One whom he calls my God, but his God does not answer him. Is not that exactly the manner in which the cry of agony is interpreted in the context of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 0 ? Note:) 1 4 2 8 0 0 My God, my God, why hast thou forsaken me?) Why art thou so far from helping me, and from the words of my groaning?) O my God, I cry in the daytime, but thou answerest not;) And by night, but I find no rest. ) 1 1 2 8 0 “tw://bible.?id=43.16.32|AUTODETECT|” For the Sufferer with a superbly sensitive soul this terrible isolation must have been agonizing indeed. This all the more in view of the fact that only several hours earlier he had said to his disciples, Note well, there comes an hour yes, it has arrived when you will be scattered, each to his own home, and you will leave me alone. Yet I am not alone, for the Father is with me 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” John 16:32) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ). And a little later he had added, in his touchingly beautiful Highpriestly Prayer, And now Father, glorify thou me in thine own presence with the glory which I had with thee before the world existed 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” John 17:5) 1 1 -1 9 0 0 ). And now the Father does not answer, but leaves him in the hands of his adversaries. Reflect again on all the abuse and the suffering Jesus had already endured this very night. Is it any wonder that he now cries out, My God, my God, why hast thou forsaken me? His God and Father would not have abandoned him to his tormentors if it had not been necessary. But it was necessary, in order that he might fully undergo the punishment due to his people s sins.) 1 3 2 8 0 0 The Mockery) and) The Sympathy) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” 47 49. When some of those who were standing there heard this, they were saying, He s calling Elijah. And immediately one of them ran, took a sponge, filled it with sour wine, put it on a stick, and gave him a drink. But the rest were saying, Hold off, let us see whether Elijah is coming to rescue him. It was with a loud voice that Jesus had uttered the fourth word from the cross. Those who heard it must have understood, even though not all recognized the words as fulfilment of prophecy, the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Psalms 22) 1 1 -1 9 0 0 , of which here at Calvary so many passages had already been, or were being, fulfilled (see verses 1, 2, 7, 8, 12 14, 16 18). But so loud and clear was the voice that there could be no mistake about what Jesus just now had said. At least, all those who knew Aramaic and Hebrew understood. And recent discoveries are proving that in addition to understanding Aramaic and possibly Greek the Jews, many of whom were present here, were more familiar with Hebrew than was previously supposed.) 1 1 2 8 0 0 What is described, then, here in verses 47 and 49, is the mockery of those heartless persons who tried to make others believe that they had heard Jesus cry to Elijah for help. Of course, they knew better. But the resemblance between Eli especially if the pronunciation sounded like Eliya and the name of the Old Testament prophet was so close that by the perverted minds and lips of these blasphemers a joke could be made of it. Moreover, was it not a Jewish belief that Elijah would introduce the Messiah and live beside him for a while as his assistant and as the rescuer of those who were about to perish?) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” But though these mockers were having their fun, there was One who had heard the cry of anguish and immediately answered it. That was God the Father, who right here and now put an end to the brunt of his Son s anguish, so that the Sufferer was permitted to seek some relief for his parched lips and throat, this too in fulfilment of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” , this time verse 15. So Jesus utters the fifth word, I am thirsty 7 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” John 19:28) 1 1 -1 9 0 0 ). Immediately someone no doubt a soldier, acting under order of the centurion took a sponge, filled it with sour wine or vinegar, the kind of cheap wine which the soldiers drank and which was good for quenching thirst put the sponge on a stick, and brought it to the mouth of Jesus. For details on this see N.T.C. on the Gospel according to John, Vol. II, p. 435.) 1 1 2 8 0 “tw://bible.?id=42.23.36|AUTODETECT|” Not all men standing near the cross that day were equally hardened. Whoever it was that gave the order that was here being carried, out it has been assumed that it was the centurion was showing genuine sympathy. But this was by no means the sentiment of all. The heartless ones continued their jesting. Hold off , said they, Let us see whether Elijah is coming to rescue him. Among the mockers there were also soldiers 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” 37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Death) 1 1 2 8 0 “tw://bible.?id=23.53.12|AUTODETECT|” 50. And Jesus, having again cried out with a loud voice, yielded up his spirit. Note with a loud voice, showing that the Sufferer did not just allow his life to ebb away. He did not die as a result of physical exhaustion but voluntarily. He gave his life, poured it out, laid it down 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ), or, as here, yielded it. He knew exactly what he was doing when he thus offered himself as a substitutionary sacrifice. This is clear from his two last words: the sixth, It is finished 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ), meaning that the work which the Father had given him to do had now been accomplished; that he had now given his life as a ransom for many 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ); and the seventh, Father into thy hands I commend my spirit 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ), proving that he had fully regained the consciousness of the Father s loving presence and was entrusting his spirit to the Father s loving care. The Father welcomed it to glory, and on the morning of the resurrection restored his Son s spirit to his body, nevermore to die. It is comforting to know that when Jesus went to Paradise he did not go alone, but carried with him the soul of the penitent robber 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Signs) The darkness lifted (27:45). The substitutionary death of Jesus brings light (salvation) to a world lost in sin, that is, to all those who accept him by means of a living faith. There were also other signs, those that are distinctly mentioned here in verses 51 53. And look, the curtain of the sanctuary��893�� was torn in two from top to bottom.) a. The curtain torn) 1 1 2 8 0 “tw://bible.?id=58.6.19|AUTODETECT|” On the basis of ) 7 1 -1 9 0 “tw://bible.?id=58.6.19|AUTODETECT|” Heb. 6:19) 1 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” 9:3) 1 1 -1 9 0 “tw://bible.?id=2.26.31-2.26.33|AUTODETECT|” ; and 10:20 it is natural to think of this curtain as the inner one, the second veil, the one that separated the Holy Place from the Holy of holies. This inner curtain is the one described in ) 7 1 -1 9 0 “tw://bible.?id=2.26.31-2.26.33|AUTODETECT|” Exod. 26:31 33) 1 1 -1 9 0 “tw://bible.?id=2.36.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.36.35|AUTODETECT|” 36:35) 1 1 -1 9 0 “tw://bible.?id=14.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.3.14|AUTODETECT|” II Chron. 3:14) 1 1 -1 9 0 0 . As pictured in these passages, strands of blue, purple, and scarlet were interwoven into a white linen fabric, in such a manner that these colors formed a mass of cherubim, the guardian angels of God s holiness, symbolically as it were barring the way into the holy of holies. A description of the curtain in the Herodian temple is given in Josephus, Jewish War V.212 214.) 1 1 2 8 0 “tw://bible.?id=58.10.19|AUTODETECT|” At the moment of Christ s death this curtain was suddenly sliced in two from top to bottom. This happened at three o clock, when priests must have been busy in the temple. How did it come about? Not through natural wear, for in that case there would probably have been rents all over, and the tearing would more likely have been from the bottom up. Nor is it at all probable that Matthew is trying to convey the idea that this splitting in two of the curtain was caused by the earthquake. Had that been his intention, would he not have mentioned the earthquake before the tearing of the curtain?

What happened must be regarded as a miracle. Any secondary means that may have been used to effect it are not mentioned, and it would be futile to speculate. As to the symbolic significance, this is made clear by two considerations: first, it occurred exactly at the moment when Jesus died; secondly, it is explained in ) 7 1 -1 9 0 “tw://bible.*?id=58.10.19|AUTODETECT|”

Heb. 10:19) 1 1 -1 9 0 “tw://bible.*?id=58.10.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=58.10.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=58.4.16|AUTODETECT|”

through the death of Christ, symbolized by the tearing of the curtain, the way into the holy of holies, that is, heaven, is opened to all those who take refuge in him. For the practical lesson see ) 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 0 . More may be implied, but by limiting the interpretation to this we are on safe ground.) 1 1 2 8 0 0 b. The earth quaking, rocks split, tombs opened) 1 1 2 8 0 “tw://bible.?id=66.21.1|AUTODETECT|” There appears to be a very close connection between these three, the second and the third of the signs mentioned here probably resulting from the first: the earth quaked, the rocks were split, and the tombs were opened. This shows that the death of the Savior had and still is having significance for the entire universe. So much at least is clear. There is going to be a new heaven and a new earth 7 1 -1 9 0 “tw://bible.?id=66.21.1|AUTODETECT|” Rev. 21:1) 1 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” ), which apart from Christ s atoning death would not have been possible. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” Col. 1:20) 1 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” Rom. 8:21) 1 1 -1 9 0 “tw://bible.?id=61.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.13|AUTODETECT|” II Peter 3:13) 1 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” . Other ideas such as, that the stones were now crying out because no disciple, standing near the cross, was praising the Savior 7 1 -1 9 0 “tw://bible.*?id=42.19.40|AUTODETECT|” Luke 19:40) 1 1 -1 9 0 0 ); that Calvary s earthquake answered Sinai s, as if to say, The curse pronounced upon sin at Sinai is now removed are too speculative to be of any great value. It was God who at the moment of Christ s death caused the earth to quake.) 1 9 2 8 0 0 This earthquake was great, for deep fissures were formed in the rocks, and even the tombs were opened.) c. Saints raised) And many bodies of the saints who had fallen asleep were raised; and having left their tombs, after his resurrection they went into the holy city and appeared to many. With reference to this mysterious event there are ever so many different interpretations. For some that I cannot accept see the footnote.��894�� Who these saints were is not stated. The following is clear, however:) First, this was a real resurrection, not an appearance of corpses.) Secondly, it occurred at the very moment of Christ s death and, together with the other signs, pointed to the significance of that death.) Thirdly, it is true that the original can be construed in either of two ways, depending on how we parse the phrase after his [Christ s] resurrection ; whether we conceive the sense to be having left their tombs after his resurrection, or after his resurrection they went.& But is it reasonable to believe that these saints, with glorious resurrection bodies, remained in the darkness and corruption of the tombs from Friday afternoon until Sunday morning? The meaning is, in all probability, that these saints were raised and left their tombs at the moment of Christ s death.

Not until after Christ s resurrection did they enter Jerusalem and did they appear to many. Where they were from the moment when they left their graves until they appeared to many in what is still called the holy city (!) is not explained, just as also the whereabouts of Jesus during the intervals between his post-resurrection appearances is nowhere indicated.) Fourthly, everything seems to point to the fact that these saints did not again die. It must be that after they appeared to many for some small period of time, God took them now body and soul to himself in heaven, where their souls had been previously.) Finally, this sign, too, like those described in verse 51, 52a, is prophetic. It shows that Christ s death guarantees our glorious resurrection at Christ s return.) Summarizing the significance of these signs, it can be said that they indicate the meaning of Christ s death for God s children of every clime and nation: ready access to God s throne and to his heavenly sanctuary through the death of Jesus; the inheritance of a marvelously rejuvenated universe; and a glorious resurrection, to a life never to be followed by death. Then, too, all of these signs emphasize the majesty of the Person who gave his life as a ransom for many. Particularly, they stress the rich significance of his death.) 1 1 2 8 0 “tw://bible.?id=48.6.14|AUTODETECT|” For more on the meaning of Christ s cross and of glorying in it see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Galatians 6:14) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The centurion) 54. Now when the centurion and those with him who were guarding Jesus saw the earthquake and the things that were happening, they were frightened and said, Surely, this was God s Son. Nature seems generally to be indifferent to human suffering. But here, as this centurion sees it, even nature responded to what happened to Jesus. The earthquake is specifically mentioned. But there is added, and the things that were happening, or and what took place.

The reference is no doubt to the effects of the earthquake as far as visible on Calvary; hence, the splitting of the rocks and the opening of the tombs. The intense darkness and its disappearance at three o clock may also have been included. When the man saw all this he was visibly affected to the point of fearing greatly, that is, being frightened. Never had he seen anything like this.) 1 1 2 8 0 “tw://bible.?id=43.19.7|AUTODETECT|” However, the centurion had seen more than this: he had seen how Jesus had been conducting himself in the midst of all the wicked taunts and mockeries. Specifically he had heard how the Jewish leaders, speaking among themselves, had scoffed at Jesus claim that he was the Son of God. See on verse 43. Had he also, perhaps, heard how Pilate had examined Jesus with respect to this very point 7 1 -1 9 0 “tw://bible.?id=43.19.7|AUTODETECT|” John 19:7) 1 1 -1 9 0 0 ff.)?) 1 1 2 8 0 0 The centurion, then, combines all these impressions. This legionary was in all likelihood not a Jew. His heart had not been hardened against Jesus, as had the hearts of many of the Jews, especially of their leaders. So, when all was over he is heard to exclaim, Surely this was God s Son. Whether by this time his knowledge of Christ had advanced to the point where he confessed Jesus to be in a unique sense the Son of God, has not been revealed. As far as Greek grammar is concerned, it gives us no information on that point.��895�� Legend says that this man became a Christian.

Let us hope that it was true. Luke states that the centurion glorified God and said, Certainly, this was a righteous man. There is no contradiction here. He may very well have said both.) 1 1 2 8 0 “tw://bible.?id=42.23.36|AUTODETECT|” Matthew informs us that not only the centurion but even the soldiers under him were similarly affected. Here, again, there is no contradiction. It is true that the soldiers had been mocking 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” ). But that was before the earthquake had occurred, with its effect on rocks and tombs. The men who had crucified Jesus may certainly have changed their minds. Did not one of the robbers also mock at first and then repent? According to ) 7 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” Luke 23:48) 1 1 -1 9 0 0 even the multitude in general was at last deeply impressed and returned smiting their breasts. ) 1 1 2 8 0 0 Ministering Women) 1 1 2 8 0 “tw://bible.?id=43.19.25|AUTODETECT|” 55, 56. Now watching from a distance there were many women who had followed Jesus from Galilee, ministering to his needs. Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 “tw://bible.?id=40.27.55|AUTODETECT|” states that these women were standing near the cross of Jesus. ) 7 1 -1 9 0 “tw://bible.?id=40.27.55|AUTODETECT|” Matt. 27:55) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=42.23.49|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=42.23.49|AUTODETECT|” Luke 23:49) 1 1 -1 9 0 0 picture them as watching from a distance. Did they, perhaps, stand far off at first, and did they draw closer later on when they were convinced that the soldiers would not harm them?) 1 1 2 8 0 “tw://bible.?id=40.27.56|AUTODETECT|” As to the identity of the women here mentioned only a few of the many are mentioned by name it is very well possible that the two lists 7 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” Matt. 27:56) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ) indicate the same three persons. If this be true, the three would be: a. Mary Magdalene, so named in both lists; b. Mary the mother of James and Joses = Mary the mother of James the Less and of Joses; and c. the mother of the sons of Zebedee = Salome. In fact, it is even possible that the list in ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” has reference to the same individuals plus Mary, the mother of Jesus. John s list in all probability refers to four women, not three. Is it not possible that the reason why John mentions the presence of Christ s mother, but Matthew and Mark do not, was that the author of the fourth Gospel, in distinction from the others, describes the situation as it was before the disciple whom Jesus loved had taken Mary to his home 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” John 19:27) 1 1 -1 9 0 0 )? The three other women mentioned in John s list would then be the same as those referred to in Matthew and Mark; namely, a. his [Christ s] mother s sister = Salome = the mother of the sons of Zebedee; b. Mary the (wife probably) of Clopas = the mother of James the Less and of Joses; and c. Mary Magdalene. For more on this and on the references to the four in the New Testament see N.T.C. on the Gospel according to John, Vol. II, pp. 431, 432.) 1 1 2 8 0 “tw://bible.?id=42.8.2|AUTODETECT|” Taking the three names according to the order given here in Matthew we note that Mary Magdalene was from Magdala, located on the southwestern shore of the Sea of Galilee. The Lord had delivered her from a bad case of demon-possession 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” Luke 8:2) 1 1 -1 9 0 “tw://bible.?id=43.20.11-43.20.18|AUTODETECT|” ). She is the Mary who, after Christ s resurrection, stood at the tomb weeping when Jesus, whom she took to be the gardener, appeared to her 7 1 -1 9 0 “tw://bible.?id=43.20.11-43.20.18|AUTODETECT|” John 20:11 18) 1 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” ). She is definitely not the sinful woman of ) 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Luke 7) 1 1 -1 9 0 “tw://bible.?id=40.27.61|AUTODETECT|” . About Mary the mother of James and Joses we know only that, together with Mary Magdalene, she was present also at Christ s burial 7 1 -1 9 0 “tw://bible.?id=40.27.61|AUTODETECT|” Matt. 27:61) 1 1 -1 9 0 “tw://bible.?id=41.15.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.47|AUTODETECT|” Mark 15:47) 1 1 -1 9 0 “tw://bible.?id=42.23.55|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.55|AUTODETECT|” Luke 23:55) 1 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” ), and was one of the women who went out very early on Sunday morning to anoint Christ s body 7 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” Matt. 28:1) 1 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” Mark 16:1) 1 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” ). In that same group of women was also the mother of the sons of Zebedee 7 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” Mark 16:1) 1 1 -1 9 0 “tw://bible.?id=40.20.20|AUTODETECT|” ). We have met her before. See on ) 7 1 -1 9 0 “tw://bible.?id=40.20.20|AUTODETECT|” Matt. 20:20) 1 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” 21) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Notable women were these, and this for at least three reasons:) a. With the exception of John none of the other disciples who belonged to the group of twelve is reported to have been present at Calvary, but these women were present! They displayed rare courage.) b. We are distinctly told that they were women who had followed Jesus from Galilee and had been in the habit of ministering to his needs. They had given evidence of hearts filled with love and sympathy.) c. Being witnesses of Christ s death, burial, and resurrection appearance, they were qualified witnesses of facts of redemption on which, under God, the church depends for its faith.) ) 27:57 61 The Burial of Jesus) 1 1 2 8 0 “tw://bible.?id=41.15.42-41.15.47|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.42-41.15.47|AUTODETECT|” Mark 15:42 47) 1 1 -1 9 0 “tw://bible.?id=42.23.50-42.23.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.50-42.23.56|AUTODETECT|” Luke 23:50 56) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” John 19:38 42) 1 2 2 8 0 0 57 When evening fell, there came a rich man from Arimathea, named Joseph, who himself had become a disciple of Jesus; 58 this man approached Pilate and asked for the body of Jesus. Then Pilate ordered that it be given (to him). 59 So Joseph took the body, wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a big stone in front of the entrance of the tomb and departed. 61 Mary Magdalene and the other Mary were there, sitting across from the tomb.) ) 1 1 2 8 0 “tw://bible.?id=2.12.6|AUTODETECT|” 57, 58. When evening fell, there came a rich man from Arimathea, named Joseph, who also himself had become a disciple of Jesus; this man approached Pilate and asked for the body of Jesus. Then Pilate ordered that it be given (to him). As has been indicated, Jesus died at three o clock in the afternoon. According to the ancient Hebrew way of speaking there were two evenings 7 1 -1 9 0 “tw://bible.?id=2.12.6|AUTODETECT|” Exod. 12:6) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” in the original). The first evening which we would call afternoon began at 3 P.M., the second at 6 P.M. Something of this is probably reflected in the phrase When evening fell, for we cannot imagine that Joseph of Arimathea, a Jew, would have approached Pilate on Friday, 6 P.M., asking for the body of Jesus when the sabbath was beginning. Much sooner than this he must have started to make preparations. It was against the law to leave a dead body on a tree overnight 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” ). This would have been all the more reprehensible if by doing so, the body would be hanging on a tree or cross on the sabbath. Moreover, this was the sabbath of the Passover week. Great, indeed, was that sabbath 7 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” John 19:31) 1 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” )! Besides all this, as has been pointed out earlier 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ), it was customary to bury a person very soon after death had occurred. For all these reasons it is clear that if the body of Jesus was going to be buried at all, it had to be done now, that is, sometime before 6 P.M.) 1 1 2 8 0 “tw://bible.?id=40.26.56|AUTODETECT|” But who was going to take care of this? The disciples, let it be borne in mind, had fled 7 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” Matt. 26:56) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” ). To be sure, John had retraced his steps and had even been standing among the spectators at Calvary, but not for long 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” John 19:27) 1 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” ). The care of Mary, the mother of Jesus, had been entrusted to him and he had taken her to his home. He did, however, return to Calvary, for he saw the spear thrust 7 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” John 19:35) 1 1 -1 9 0 0 ), but we can well understand that he had had no time to make preparations for Jesus burial.) 1 1 2 8 0 “tw://bible.?id=23.53.9|AUTODETECT|” It is at this point that Joseph of Arimathea enters into the picture. What kind of a man was he? He was rich. Therefore when he provides a tomb for Jesus, the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” goes into fulfilment. He was also a good man and righteous, a man who, though he was a member of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” Luke 23:51) 1 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” Mark 15:43) 1 1 -1 9 0 0 ), had not consented to the verdict pronounced against Jesus by that body. The Arimathea from which he came was probably the ancient Ramathaim-zophim, situated somewhat over twenty miles northwest of Jerusalem, or fifteen miles straight east from Joppa.) 1 1 2 8 0 “tw://bible.?id=43.19.38|AUTODETECT|” Only secretly had he been a disciple of Jesus 7 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” John 19:38) 1 1 -1 9 0 “tw://bible.?id=43.7.13|AUTODETECT|” ). He may have been afraid that if he should do anything in the interest of Jesus, he would be dismissed not only from the Sanhedrin but even from the synagogue. See on ) 7 1 -1 9 0 “tw://bible.?id=43.7.13|AUTODETECT|” John 7:13) 1 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” 20:19) 1 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” . But now, as the fruit of Christ s love for him, this man has suddenly become very courageous. It was a bold act on his part to ask for the body of Jesus 7 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” Mark 15:43) 1 1 -1 9 0 0 ), for in all probability he was not a relative of Jesus; and besides, his fellow-Sanhedrists would now discover the real nature of his loyalty.) 1 1 2 8 0 0 According to all that we read about this man in the Gospels, he was anything but a schemer, a secret plotter. It need hardly be added that Jesus, too, was the very opposite of a conniver. He was and is himself the Truth and therefore the hater and denouncer of all hypocrisy.��896��) 1 1 2 8 0 “tw://bible.?id=41.15.44|AUTODETECT|” The governor, having been assured by the centurion that Jesus had really died 7 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” Mark 15:44) 1 1 -1 9 0 0 ), granted Joseph s request. So he returns to Calvary, where the body is given to him.) 1 1 2 8 0 “tw://bible.?id=43.19.40-43.19.42|AUTODETECT|” 59, 60. So Joseph took the body, wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a big stone in front of the entrance of the tomb and departed. For the interpretation of this passage, of which there is a virtural parallel in the Fourth Gospel, see the detailed explanation in N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.19.40-43.19.42|AUTODETECT|” John 19:40 42) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 61. Mary Magdalene and the other Mary were there, sitting across from the tomb. See above, on verses 55, 56. The other Mary must be Mary the mother of James and Joses. They saw how the body of Jesus was carried into the new tomb which Joseph, who owned the garden in which it was located, had hewn out in the rock. It was a tomb that had never been used.

The women also observed how a big stone had been rolled in front of the entrance of the tomb. Having seen all this, they departed.) ) 27:62 66 The Guard Stationed) 62 Next day, the day after the Preparation,��897�� the chief priests and the Pharisees went in a body to Pilate, 63 saying, Sir, we remember that while yet alive that impostor said, After three days I arise. 64 Therefore order that the grave be made secure until the third day, lest his disciples come, steal him, and tell the people, He was raised from the dead, and the last deception will be worse than the first. 65 Pilate said to them, Take a guard; go, make it as secure as you know how. 66 So off they went and made the grave secure by putting a seal on the stone in the presence of the guard.) ) The story about the guard begins here (27:62 66). It is continued in 28:2 4, and is brought to completion in 28:11 15. A fine Easter sermon could have as its theme:) What happened to the Guard) Requested by the Leaders ) The points or divisions could be as follows: 1. The Guard Posted (or: Stationed); 2. The Guard Scattered; and 3.

The Guard Bribed.) 62. Next day, the day after the Preparation, the chief priests and the Pharisees went in a body to Pilate.& Almost, but not entirely correct are the lines, describing the Saturday immediately following Good Friday :) Matthew has nothing to relate) Of that one day of dreadful gloom;) Luke has no further word to state.) The stone had sealed the Master s tomb.) With respect to Matthew these lines are in error. What he relates about Saturday is, in fact, very significant. It seems that the Pharisees, who were always insisting on strict sabbath observance, had found an excuse for what they were doing this Saturday morning. It is also remarkable that this time different than the day before nothing is said about any hesitancy on their part in connection with entering the praetorium. Since in their hatred for Jesus, chief priests and Pharisees were united, it is really not very surprising that these two groups co-operate in expressing their concern to the governor with reference to Christ s promise that on the third day he would rise from the dead.

Even though the chief priests, being Sadducees, did not believe in the resurrection, the issue at present is not really any question regarding the factuality of that article of faith. The point is: neither the chief priests nor the Pharisees want to lose their hold on the people!) 1 1 2 8 0 “tw://bible.?id=41.8.31|AUTODETECT|” 63. Continued & saying, Sir, we remember that while yet alive that impostor said, After three days I arise. Note the sharp contrast. As they see it, Pilate deserves to be addressed as Sir, but Jesus is that impostor . They remember, then, that Jesus has said, After three days I arise. It is remarkable that while the disciples failed to understand Christ s predictions regarding his resurrection 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” 9:31) 1 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” 10:33) 1 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” ), even when these were uttered in very clear, unfigurative language 7 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” Mark 9:32) 1 1 -1 9 0 0 ), the Pharisees and their associates did understand and did remember them, even though to them they had been couched in veiled phraseology (12:40; 16:4).) 1 4 2 8 0 0 Their request, then, is as follows: 64. Therefore order that the grave be made secure until the third day, lest his disciples come, steal him, and tell the people, He was raised from the dead, and the last deception will be worse than the first. The Jewish leaders desire that Pilate shall issue an order for soldiers under his control to guard the grave until the third day. In a way, this was a very clever move. These men are not sure about their own ability to restrain the disciples from stealing the body of Jesus, and then spreading the rumor that he had arisen from the dead; but they are sure that the authority of the governor appointed by Rome will not be defied. But in another way, this was a stupid move.

It was stupid first of all because just about the last thing the disciples were thinking about was Christ s series of predictions regarding a resurrection. Their mental state has been described in N.T.C. on the Gospel according to John, Vol. II, pp. 468 471. The move of these leaders was even more stupid because they could and should have known that no force on earth would be able to prevent the fulfilment of Christ s predictions.) The last deception will be worse than the first. Granted, for a moment, that they were right about Jesus being merely an impostor, then their reasoning about the first versus the last deception was valid. For surely a man will have more faith in a person whom he regards as having first died and then risen again, thereby proving his greatness, than in one who has not yet died but claims to be the Messiah.) Ill doers are ill deemers.

It is exactly because these leaders are themselves such dishonest people (see 28:11 15) that they mistrust Christ s disciples.) 65. Pilate said to them, Take a guard; go, make it as secure as you know how. Although the verbal form used in the original, instead of being rendered Take or Have (a guard), can also be translated You have (a guard), which would mean, You yourselves have a temple guard. Make use of that guard, 28:14 makes clear that Pilate is speaking about the guard under his own control. For this reason and this is not the only one��898�� we must translate as we did.) 1 1 2 8 0 “tw://bible.?id=43.19.21|AUTODETECT|” Pilate, who has recently refused a favor asked by the Jewish authorities 7 1 -1 9 0 “tw://bible.?id=43.19.21|AUTODETECT|” John 19:21) 1 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ), is perfectly willing to yield to them on a matter as trivial as he sees it as this.) 1 1 2 8 0 0 66. So off they went and made the grave secure by putting a seal on the stone in the presence of the guard. The chief priests and the Pharisees rejoice in the fact that their request has been granted. Nevertheless, they wish to be very sure that Pilate s promise will be carried out to the full. So, off to Joseph s garden they go, that they may see the guard with their own eyes. The guard is posted. In the presence of these soldiers who have been ordered to keep this tomb under their surveillance, so that no one will tamper with it, a cord covered with clay or wax on which an official seal has been impressed is affixed to the stone at the grave s entrance. Surely, no one will dare to break this seal or to move this stone.) 1 1 2 8 0 “tw://bible.?id=19.2.4|AUTODETECT|” We see the exceedingly heavy stone, the seal, the guard. Have a guard; go, make it as sure as you can. He that sits in the heavens shall laugh. The Lord will have them in derision 7 1 -1 9 0 “tw://bible.?id=19.2.4|AUTODETECT|” Ps. 2:4) 1 1 -1 9 0 0 ). The words in the presence of the guard may also be rendered, posting the guard. ) 1 9 2 8 0 0 In the providence of God even the sinister plan of these suspicious leaders was overruled for good. It will mean that not the disciples of Jesus but the frightened members of the very watch for which the leaders had made request will be the first to announce to them the marvelous events that happened in Joseph s garden.) Summary of Chapter 27) For the nine paragraphs into which chapter 27 may be divided and for their references see p. 940.) 1. Very early in the morning the Sanhedrin condemned Jesus to death, but since that body lacked authority to carry out this sentence Jesus was ordered to be bound and thus, as a prisoner in chains, was led away to Pilate the governor.) 2. Was it when Judas saw Jesus being led away that his conscience smote him? It must have occurred either then or very shortly afterward. When he tried to return the thirty pieces of silver to the chief priests and elders they refused this blood money.

So, into the temple perhaps The Treasury he hurled it. Then away he went and hanged himself.) The conscience of the Jewish hierarchy, though sufficiently elastic to harbor murderous designs against Jesus, was unable to tolerate putting blood money into the treasury, even though this very place may well have been the source from which it had been obtained in the first place, and even though the chief priests themselves had created this blood money. So, to satisfy their scruples, they bought with it the Potter s Field, as a burial place for foreigners; unwittingly thereby fulfilling which prophecy? Jeremiah s? Zechariah s? See pp. 946 948.) 3. and 4.

See the summaries on pp. 949, 950.) 5. See the summary on pp. 958, 959.) 6. Calvary, from 9 A.M. until noon: see the summary on pp. 961, 962.) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” 7. Calvary from noon until 3 P.M. There was darkness over all the land, a darkness symbolical of the curse upon sin which Jesus was bearing. At 3 P.M. he cried out with a loud voice, Eli, Eli, lema, sabachthani. He felt himself forsaken of God, in the sense explained (as far as explanation is possible) in ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=58.10.19|AUTODETECT|” . To compare Christian martyrs, who though tortured went singing to their death, with Jesus, who cried out in agony, is unfair. He died forsaken, that we might never be forsaken! A remarkable difference indeed! When, having fully accomplished whatever had been assigned to him, Jesus died, various signs occurred. The curtain of the sanctuary was torn from top to bottom 7 1 -1 9 0 “tw://bible.?id=58.10.19|AUTODETECT|” Heb. 10:19) 1 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” ). The earth quaked, rocks split, graves were opened, showing that Christ s death had significance even for the realm of nature 7 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” Rom. 8:21) 1 1 -1 9 0 “tw://bible.?id=66.21.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.1|AUTODETECT|” Rev. 21:1) 1 1 -1 9 0 0 ). Saints who had been buried near Calvary arose and sometime later appeared to many in Jerusalem, pointing forward to the glorious resurrection of believers on the day of Christ s return. The centurion exclaimed, Surely, this was God s Son. Several noble women were watching from a distance. For their identity and the reasons why they must be regarded as noble see pp. 977, 978.) 1 2 2 8 0 0 8. The burial of Jesus did not take place in secret. Joseph of Arimathea, a man of unblemished character, wrapped the body in a clean linen cloth, and while women watched laid it in his own rock-hewn grave.) 9. On Saturday, the day after Christ s death, the chief priests and the Pharisees secured from Pilate a guard, so as to prevent any body-snatching or tampering with the grave. The theme What Happened to the Guard Requested by the Leaders begins at this point. It continues and is brought to completion in chapter 28. For the present (chapter 27) the guard is stationed at the tomb and the stone is sealed.) 1 1 2 8 0 “tw://bible.?id=48.6.14|AUTODETECT|” What is the meaning of the cross? See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Galatians 6:14) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 ) ) ) ) 862 These sources are, first of all, The Gospels; then Philo, De Legationem ad Caium XXXVIII; Josephus Antiquities XVIII.55 64; 85 89; Josephus The Jewish War II.169 177; Tacitus Annals XV.xliv; and Eusebius, Ecclesiastical History I.ix, x; II.ii, vii. See also G. A. M�ller, Pontius Pilatus der f�nfte Prokurator von Jud�a, Stuttgart, 1888; and P. L. Maier, Pontius Pilate, New York, 1968.) N.T.C.

W. Hendriksen, New Testament Commentary) 863 Or: sanctuary.) 864 Literally, You must see (to that). Note emphatic ��, followed by volitive future indicative D��, amounting to an imperative.) 865 ���� in distinction from 1����.) 866 So also H. N. Ridderbos, op. cit., p. 217.) 867 See especially Rembrandt s painting, Judas Returning the Thirty Pieces of Silver (read what is said about this in R. Wallace and the editors of Time-Life Books, The World of Rembrandt, 1606 1669, New York, 1968, p. 47); and see E.

Armitage s The Remorse of Judas (A. E. Bailey, op. cit., pp. 331 334).) 868 So also in Josephus Jewish War II.175.) 1 1 2 8 0 “tw://bible.?id=38.11.13|AUTODETECT|” 869 By a slight change in spelling the Hebrew word for potter becomes treasury. So, for example, R.S.V. twice in ) 7 1 -1 9 0 “tw://bible.?id=38.11.13|AUTODETECT|” Zech. 11:13) 1 1 -1 9 0 0 . I can, however, not see any sound reason for this change. The potter is definitely in the picture both in Zechariah s prophecy and in Matthew.) 1 3 2 8 0 0 870) I cannot accept the following:) (1) The Jews used to divide the Old Testament into three parts: the Law, the Psalms, and Jeremiah. The title Jeremiah, accordingly, had reference to the entire book of the prophets, including Zechariah. It is for this reason that Matthew, though quoting from Zechariah, can write Jeremiah. Thus Lenski, op. cit., p. 1063. Objection: The source on which this theory is based cannot be regarded reliable. Besides, the manner in which the inspired authors divide the Old Testament has been indicated in footnote 279 on p. 288.) 1 1 2 8 0 “tw://bible.?id=40.27.9|AUTODETECT|” (2) In the original through the prophet 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 0 ) stood alone. Jeremiah was added by an early copyist. Thus A. Carr, The Gospel according to St. Matthew, Cambridge, 1901, p. 302. Objection: The textual evidence in support of the omission is weak. See Gk. N.T. (A-B-M-W).) 1 1 2 8 0 “tw://bible.?id=24.32.6|AUTODETECT|” (3) A. H. McNeile, op. cit., pp. 407, 408, suggests three possibilities: First, Jeremiah was written by mistake for Zechariah. Such a mistake was easily made. Jeremiah s purchase of a field 7 1 -1 9 0 “tw://bible.?id=24.32.6|AUTODETECT|” Jer. 32:6) 1 1 -1 9 0 “tw://bible.?id=24.18.0|AUTODETECT|” ff.) and his visit to the potter s house (18:2 f.) may have contributed to it. Objection: Neither of these passages says anything about a potter s field. ) 7 1 -1 9 0 “tw://bible.?id=24.18.0|AUTODETECT|” Jer. 18) 1 1 -1 9 0 “tw://bible.?id=24.32.0|AUTODETECT|” refers to Jeremiah s visit to the potter s house but says nothing about his field. ) 7 1 -1 9 0 “tw://bible.?id=24.32.0|AUTODETECT|” Jer. 32) 1 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” speaks about the purchase of a field but says nothing about a potter. Hanamel, from whom the field was purchased, was almost certainly not a potter. Secondly, McNeile suggests that the words to which Matthew makes reference may have occurred in an apocryphal writing of Jeremiah. However, after offering this suggestion the author virtually rejects it. Thirdly, the occurrence of the word Jeremiah in ) 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” may have been a clerical slip due to the misreading of an abbreviation. Objection: Though it is admitted that in the original such a slip would indeed be possible, especially in this particular case, nevertheless, as will be shown, ) 7 1 -1 9 0 “tw://bible.?id=40.27.9|AUTODETECT|” Matt. 27:9) 1 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.10|AUTODETECT|” 10) 1 1 -1 9 0 0 reminds one too strongly of what is indeed found in Jeremiah to make this solution seem reasonable.) 1 1 2 8 0 0 These are by no means the only proposed solutions. But I have not seen any others that appear even on the surface to be more credible.) 1 1 2 8 0 “tw://bible.?id=24.18.0|AUTODETECT|” 871 As already indicated (see footnote 870 (3)), not in ) 7 1 -1 9 0 “tw://bible.?id=24.18.0|AUTODETECT|” Jer. 18) 1 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” or 32, but in ) 7 1 -1 9 0 “tw://bible.?id=24.19.0|AUTODETECT|” Jer. 19) 1 1 -1 9 0 “tw://bible.?id=24.18.2-24.18.12|AUTODETECT|” . F. W. Grosheide (op. cit., p. 420) mentions chapter nineteen but also ) 7 1 -1 9 0 “tw://bible.?id=24.18.2-24.18.12|AUTODETECT|” Jer. 18:2 12) 1 1 -1 9 0 “tw://bible.?id=24.32.6-24.32.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.32.6-24.32.9|AUTODETECT|” 32:6 9) 1 1 -1 9 0 0 . Best of all, as far as my research goes, is R. W. Gundry, op. cit., pp. 122 127.) 1 4 2 8 0 0 872 Another reading has Jesus Barabbas both here and in verse 17.) 873 The reading Jesus Barabbas, both here and in verse 17, has weak textual support. Unless one is persuaded by the argument of Origen that for reasons of piety this name Jesus which originally belonged to the bad man was omitted in many important manuscripts, there is no solid ground for retaining this double appellation.) 874 ������, as in 26:55; see footnote 850 on p. 921.) 875 For further details on this see N.T.C. on the Gospel according to John, Vol. II, p. 420.) 1 1 2 8 0 “tw://bible.?id=43.7.41|AUTODETECT|” 876 By no means does ��� always mean for or because. It can also be strongly confirmatory or exclamatory: Yes, indeed! Certainly! There! What! Why! 7 1 -1 9 0 “tw://bible.?id=43.7.41|AUTODETECT|” John 7:41) 1 1 -1 9 0 “tw://bible.?id=44.8.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.31|AUTODETECT|” Acts 8:31) 1 1 -1 9 0 “tw://bible.?id=46.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.10|AUTODETECT|” I Cor. 9:10) 1 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” 11:22) 1 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” Gal. 1:10) 1 1 -1 9 0 “tw://bible.?id=50.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.18|AUTODETECT|” Phil. 1:18) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 877 According to another reading, of this righteous man, which, if original, would be an echo of the expression used by Pilate s wife (verse 19).) 878 Note similarity between the Greek ������� and the English trouble, turbulence.) 879 Greek ����, that is, without penalty, clear, scot-free.) 880 See Josephus Jewish War II.306; Eusebius, Ecclesiastical History IV.xv.4.) 881 Literally, the praetorium.) 882 Or: cohort.) 883 Greek ������� in the nominative; (here accusative -��); cf. Latin coccineus, scarlet-colored.) 884 One of the best artistic representations is, perhaps, Guido Reni s Ecce Homo. See A. E. Bailey, op. cit., opposite p. 335.) 1 1 2 8 0 “tw://bible.?id=41.15.18|AUTODETECT|” 885 Matthew s text varies between �������� aorist, and �������� imperfect, with the probability that the first is correct. ) 7 1 -1 9 0 “tw://bible.?id=41.15.18|AUTODETECT|” Mark 15:18) 1 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” , They began to salute him, and ) 7 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” John 19:3) 1 1 -1 9 0 0 a, They kept marching up to him show that this fiendishly cruel sport must have taken considerable time.) 1 2 2 8 0 0 886 Or: accusation, charge.) 887 Or: sanctuary.) 1 1 2 8 0 “tw://bible.?id=43.19.29|AUTODETECT|” 888 Throughout this section there is a very close parallel between Matthew and Mark. Luke s account, too, parallels the other two Snyoptics to a considerable extent. However, Luke, while saying nothing about those that passed by, adds that the military joined in the mockery and offered Christ vinegar 7 1 -1 9 0 “tw://bible.?id=43.19.29|AUTODETECT|” John 19:29) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” 30) 1 1 -1 9 0 0 ). Besides the paragraphs already referred to, about the weeping women and what Jesus said to them, and about the deeply moved multitudes, Luke also tells the touching story of the robber who repented (23:39 43). He records the first two words from the cross (23:34, 43). John, having reported that Jesus went out bearing the cross for himself (19:16, 17) he says nothing about Simon of Cyrene gives a more detailed account of the superscription and the controversy with reference to it (19:19 22), and of the division of the garments (19:23, 24). In his coverage of the women standing by the cross (19:25 27) he records the third word from the cross (19:27). He omits all reference to mockery and jeering.) 1 3 2 8 0 0 889 Luke s verb is ������������, 3rd. per. pl. imperfect indicative of ����������. Cf. ������, nose.) 890 Or: Let be. Cf. 19:14.) 891 Or: earth.) 1 1 2 8 0 “tw://bible.?id=19.22.1|AUTODETECT|” 892 The address, Eli, Eli is Hebrew. See ) 7 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” Ps. 22:1) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” (22:2 in the original). In ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Eli, Eli follows the Grk.N.T. (A-B-M-W) text. The rest lema sabachthani is Aramaic. The Hebrew line in ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” is Eli, Eli, lama azabtani. But it is reasonable to assume that Jesus spoke these words entirely in one language. If this language was Hebrew, the first two words may have sounded somewhat like the name of the prophet Eliya (Elijah), shedding some light on verse 47. However, as N.N. indicates in its textual apparatus, the variant Eloi, Eloi has strong textual support in Matthew. See also ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” Mark 15:34) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” . The possibility must be allowed, therefore, that here, as so often, it is Mark who is giving the words in the exact form (Aramaic) in which Jesus uttered them, while Matthew if Grk.N.T. (A-B-M-W) is correct represents a text which links the passage directly with the Hebrew of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 0 , and with the words of mockery, He is calling Elijah. Certainty as to which text is correct in Matthew whether Eli, Eli or Eloi, Eloi is perhaps impossible.) 1 4 2 8 0 0 893 In the present case, since we know that there was a curtain that pertained to the sanctuary the inner shrine not to the entire temple complex, the rendering sanctuary would seem to be preferable to temple. ) 894) Unacceptable to me are the following:) a. There may not have been any real resurrection at all. God may simply have temporarily taken some of these bodies out of the earth and shown them to many people. (F. W. Grosheide, op. cit., p. 439). Objection: The text says were raised, and they went. ) 1 1 2 8 0 “tw://bible.?id=46.15.20|AUTODETECT|” b. This resurrection occurred in connection with, or a little later than, Christ s resurrection. (H. N. Ridderbos, Vol. II, p. 241). Objection: If so, this would be the only one of these signs that was postponed until (or: until after) Christ s resurrection. The others all occurred at the moment of Christ s death. The meaning of the passage seems to be that all happened at or near the moment of Christ s death. ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” offers no basis for rejecting the view that these saints were raised before Christ arose, for the triumphant death and resurrection of Jesus remain the legal basis for the glorious resurrection even of these saints. Besides, the comparison in ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 0 , taking its point of departure in Christ s resurrection, looks to the future, the second coming: in relation to all believers who will then arise, Jesus is the firstfruits.) 1 5 2 8 0 0 c. These saints were not raised with immortal bodies (W. R. Nicholson, The Six Miracles of Calvary, Chicago, 1928, pp. 43, 44). Objection: If their resurrection was like that of Lazarus, who died again, then the expression they appeared to many requires explanation. Also, in that case, the resurrection of these saints would not be a true foretoken of the glorious resurrection at Christ s return.

Accordingly, it would then not truly symbolize the significance of Christ s death for our future bodily resurrection.) 895 The Greek has no definite articles here, but simply says �1��. On the other hand, with proper nouns and titles, forms without the article can still be definite. They may be either definite or indefinite.) 896 That is why I cannot see how H. J. Schonfield s, The Passover Plot, New York, 1965, see especially pp. 156 161, can be regarded as being a credible representation.) 897 In modern Greek Preparation is Friday. Therefore the day after would mean Saturday.) 898 The temple-guard would have no authority outside of the temple.)