Matthew 27

Matthew 27:1

THE DELIVER JESUS TO PILATE V. 1,2

1. “When the morning was come,” (proias de genomenes) “Then when early morning came,” Mark 15:1; Luke 22:66; John 18:28, following the betrayal and arraignment episode, marked by treason, denial, and insult.

2. “All the chief priests and elders of the people took counsel against Jesus,” (sumboulion elabon pantes hoi archiereis kai hoi presbuteroi tou lesou) “All the administrative priests and the elders of the people took counsel against Jesus,” Psalms 2:1-3, to give their actions of the night before, a semblance of legality.

3. “To put him to death:” (hoste thanatosai auton) “So as to put him to death,” or put into effect their former collusion agreement to put Him to death, knowing that the former night-trial was a sham and illegal, Matthew 12:14; Psalms 83:3; Matthew 26:4.

Matthew 27:2

1. “And when they had bound him,” (kai desantes auton) “And upon having bound him,” with restraints of a criminal; Mark 15:1; Luke 22:66-71 describes the nite and early morning pronouncements of sentence by the Jews, without power of execution.

2. “They led him away,” (apegagon) “They led him away,” Mark 15:1; Luke 22:66; The whole motley gang of Jewish leaders arose early in the morning to escort Him to Pilate to secure, if possible, a legal death sentence, Luke 23:1.

3. “And delivered him to Pontius Pilate the governor.” (kai paredokan Pilato to hegemoni) “And delivered or gave (him) over to Pilate the governor,” of Judea, Mark 15:1; Luke 23:1; John 18:28.

Matthew 27:3

REMORSE OR REGRET OF JUDAS V. 3-10

1. “Then Judas, which had betrayed him,” (tote loudas ho paradous auton) “Then Judas the one who had betrayed him,” in fulfillment of prophecy, Psalms 41:9; Acts 1:16-19. This account of Judas’ remorseful deed is recounted by this gospel only, among the four, yet Luke verifies it Through Peter’s testimony, Acts 1:15-19; Acts 1:25.

2. “When he saw that he was condemned,” (idon hoti kate krithe) “Upon seeing that he (Jesus) was condemned,” What else might he have expected? Galatians 6:7-8.

3. “Repented himself, and brought again the thirty pieces of silver,” (metameletheis estrepsen ta triakonta arguria) “Repenting he returned the thirty pieces of silver,” in remorse and despair, not with godly sorrow, Luke 6:16; John 17:12; Which value of a common slave he had received for delivering Jesus or entrapping Him, Zechariah 11:12-13.

4. “To the chief priests and elders,” (tois archiereusin kai presbuterois) “To the administrative priests and (Sanhedrin) elders,” who had paid him the money for the dastard deed of betrayal, like a mafia gang of today, Matthew 26:4; Matthew 26:15.

Matthew 27:4

1. “Saying, I have sinned,” (legon hemarton) “Saying repeatedly, I have sinned,” I sinned, I sinned, I sinned!

2. “In that I have betrayed the innocent blood.” (paradous haima athoon) “Betraying innocent blood,” Hebrews 7:26, Through premeditated covetousness; He knew Jesus and that there was no fault or sin in Him at all. He did this at the risk of his own life, after finding no peace, or soul pleasure, in the treachery-gotten money.

3. “And they said, What is that to us?” (hol de eipan ti pros hemas) “Then they said, What is that to us?” So much for the friendship of the wicked, which Judas had fallen into, Psalms 1:1; for the friendship of the world is enmity with God, James 4:4.

4. “See thou to that.” (su opse) “You see to that,” or you take care of that matter. Such is the worldly paymaster. He can lead to pain, but give no peace, offer light and sight, but give darkness, offer to make men as gods, but make them as demons, bound in darkness, by the god of this world, Satan himself, Genesis 3:5; 2 Corinthians 4:3-4.

Matthew 27:5

1. “And he cast down the pieces of silver in the temple,” (kai hripsas ta arguria eis ton naon) “And tossing the pieces of silver (all thirty of them) into the temple shrine,” the holy place itself, the price of slave Jesus he had betrayed, Zechariah 11:12-13.

2. “And departed,” (anechoresen) “He departed,” from the holy temple area, turned and walked away. Remorse makes hateful and hurtful what pleasure makes attractive; He sold his Lord for that money, but could not buy peace of mind with it: such is the way of sin, Isaiah 57:19-20.

3. “And went and hanged himself.” (kai apelthon apegksato) “And went out and away and hanged or strangled himself.” He hastened to a suicide’s death, adding sin to sin, going headlong to “his own place,” Proverbs 291; Acts 1:18-19; 2 Samuel 17:23.

Matthew 27:6

1. “And the chief priests took the silver pieces, and said,” (hol de archiereis labontes ta arguria eipan) “Then the administrative priests (upon) taking the (thirty) pieces of silver said,” with pious hypocrisy, as themselves parties to treason, treachery, and premeditated murder, with malice afore thought, Matthew 15:18-19; John 8:44.

2. “It is not lawful for to put them into the treasury,” (ouk eksestin balein auta eis ton korbanan) “It is not legal to put them into the treasury;” They were so fearful of defiling the temple with blood-money, yet showed no remorse of conscience in condemning the innocent to death, Deuteronomy 23:18. This was an extension of the law against harlotry.

3. “Because it is the price of blood.” (epei tine haimatos estin) “Since it is a (bargain) price of blood,” Matthew 23:24. They were inconsistent, blind leaders of blind, both going down into the ditch.

Matthew 27:7

1. “And they took counsel,” (sumboulion de labontes) “Then they upon taking counsel,” the administrative priests of Israel, who had paid the “hit money” to Judas, for his betrayal or the delivery of Jesus to them, Matthew 26:6.

2. “And bought with them,” (egorasan eks auton) “They purchased or bought with them,” with the thirty pieces of silver that Judas had brought and cast at their feet, Matthew 26:5.

3. “The potter’s field, to bury strangers in.” (ton argon tou kerameos eis taphen tois ksenois) “The field of the potter for burial for the strangers,” It was a former clay pit or place where unusable broken pottery was dumped, Jeremiah 19:1; Zechariah 11:13.

Matthew 27:8

1. “Wherefore that field was called,” (dio eklethe ho agros ksenois) “Wherefore (as a result) that field was called,” known by name as; It was for the burial of strangers (Gk. ksenois) foreign Jews who died there while on temporary visits to religious feasts, Acts 2:5.

2. “The field of blood,” (agros haimatos) “A field of blood,” first because of the manner of Judas’ gory ghastly, suicidal death, and where tradition says he took his life; and second because the crucifixion (blood shedding) death of Jesus was secured by the thirty pieces of silver, about twenty dollars, the price of a slave, Acts 2:17-20.

3. “Unto this day.” (heos tes semeron) “Even until today,” when the book of Matthew was written, and may still be historically located, even in this century; It is located at the upper end and the East side of the valley of Hinnom, across from the pool of Siloam, and is known as an area of refuse and waste.

Matthew 27:9

1. “Then was fulfilled,” (tote eplerothe) “At that point of time was fulfilled,” occurred or literally came to be fulfilled.

2. “That which was spoken by Jeremy the prophet, saying,” (to hrethen dia leremiou tou prophetou legontos) “The thing prophetically spoken through Jeremiah saying,” believed to be alluding to Jeremiah 18:1-4; Jeremiah 19:1-3.

3. “And they took the thirty pieces of silver,” (kai elabon ta triakonta arguria) “And they took the thirty silver pieces,” more explicitly prophesied by Zechariah 11:12-13. It is also believed that this may also have been in some uninspired scroll of Jeremiah.

4. “The price of him that was valued,” “The price of the one who was appraised,” given an appraised value of a common slave, as when gored to death by an ox, and as prescribed in the Mosaic Law, Exodus 21:28-32.

5. “Whom they of the children of Israel did value;” (hon etimesanto apo huion Israel) “Whom they from among the sons of Israel (chief priests and elders) priced or appraised.” The value they put on Jesus only sufficed to buy a junk yard. A clay pit, later used to bury pious Jewish pilgrims.

Matthew 27:10

1. “And gave them for the potter’s field,” (kai edokan auta eis ton agron tou kerameos) “And they gave them over (exchanged or traded them) for the field of the potter,” as afore told, Zechariah 11:12-13.

2. “As the Lord appointed me.” (katha sunetaksen moi kurios) “As the Lord directed me.” The Jews thus became unwitted agents of fulfilled prophecy regarding Jesus, in connection with their treacherous part in His death, John 20:30-31.

Matthew 27:11

JESUS BY PILATE V. 11-14

1. “And Jesus stood before the governor,” (ho de lesous estathe emprosthen tou hegemonos) “Then Jesus stood before the governor,” Pilate, of Judea, where He had now been brought to the hall of judgment, early in the morning of His crucifixion, Lu 231; John 18:28.

2. “And the governor asked him, saying,” (kai eperotesen auton ho hegemon legon) “And the governor questioned him,” inquiring on behalf of His accusers who had offered their complaints and accusations against Him to Pilate, Mark 15:2; Luke 23:3.

3. “Art thou the king of the Jews?” (su ei ho basileus ton loudaion) “Are you the king of the Jews?” Pilate came directly to the point of His identity. It was this royal lineage issue that had stirred the hate in the heart of Herod who sought His life as a child, Matthew 2:2-8; Matthew 2:12; Matthew 2:16; Mark 15:2 b; Luke 23:3; John 18:33.

4. “And Jesus said unto him, Thou sayest” (ho de lesous epe su legeis) “Then Jesus said, you said it,” or what you inquire of is true, Mark 15:2; Luke 23:3; John 18:37. They had also accused Jesus of blasphemy, an accusation that Pilate could not hear in a legal Roman court, John 19:7. Jesus is a king de facto now, was then a king dejure, uncrowned as yet, only for a little time, Hebrews 10:36-37; Luke 1:31-33; 1 Timothy 6:13; 1 Timothy 6:15. He was born a king, died a king, and is one day coming a king eternal, 1 Timothy 1:17.

Matthew 27:12

1. “And when he was accused,” (kai en to kategoreisthai auton) “And as he was accused,” of either blasphemy or being a rebel, an anarchist rebel against Caesar, and the Roman government, Luke 23:2.

2. “Of the chief priests and elders,” (hupo ton archiereon kai presbuteron) “By the administrative priests and elders,” of Israel, of the Jews, Mark 15:3; They even falsely charged that He forbade paying tribute to Caesar, Luke 23:2.

3. “He answered nothing.” (ouden apekrinato) “He answered not one accusation,” as prophesied, Isaiah 53:7; Mark 15:5. He let the chief priests and elders stew in their own accusing consciences and lying words. He had already answered both them and the governor, Matthew 27:11.

Matthew 27:13

1. “Then said Pilate unto him,” (tote legei auto ho Pilatos) “Then Pilate said directly to him,” in private, while His accusers were without the hall, lest they be defiled, John 18:28.

2. “Hearest thou not how many things,” (ouk akoueis posa) “Do you not hear what things,” such as: 1) Not paying and forbidding to pay tribute, 2) Perverting the nation, an insurrectionist, and claiming to be the Messiah-king, Luke 23:2; John 18:30.

3. “They witness against thee?” (sou katamarturousin) “They give or offer as testamentary evidence against you?” Not only distinct, specific charges, but also false witnesses they brought, John 18:30; Luke 23:1-2; Matthew 26:60; Mark 14:56-57.

Matthew 27:14

1. “And he answered him to never a word;” (kai ouk apekrithe auto pros oude en hrema) “And he (Jesus) answered him (the governor) not a single word;” Why? Jesus knew that Pilate had no authority over religious issues among the Jews, Isaiah 53:7; Mark 15:3-4.

2. “Insomuch that the governor marvelled greatly.” (hoste thaumazein ton hegemona lian) “So that the governor marveled exceedingly.” He was accustomed to see persons accused, vociferously defending themselves, especially one whose life was in peril. So at this point he sent Him to Herod, Luke 23:6-12. Though to Pilate He did not look like an earthly king, having no wealth, position, prestige, or troops gathered around to defend Him, Mark 15:5.

Matthew 27:15

PILATE OFFERED JESUS OR V. 15-26

1. “Now at that feast the governor was wont” (kata de heorten eiothei ho hegemon) “Then at that (annual) feast the governor was accustomed,” as a good will gesture to the Jews, Luke 23:17-18.

2. “To release unto the people a prisoner,” (apoluein hena to ochlo desmion) “To release one prisoner to the crowd,” at the feast. It was perhaps to commemorate their deliverance from Egypt’s bondage.

3. “Whom they would.” (hon ethelon) “Whom they wished,” wished most that he would let go free, Mark 15:6; John 18:39.

Matthew 27:16

1. “And they had then a notable prisoner,” (eichon de tote desmion episemon) “Then they had at that time a notorious chain-prisoner, (a criminal),” a publicly known notorious criminal prisoner, a murderer, Mark 15:7; Luke 23:18-19. They, the crowd and chief priests, called for the release of the robber, seditionist, insurrectionist, and murderer.

2. “Called Barabbas.” (legomenon Barabban) “Who was named Barabbas,” Mark 15:7; Luke 23:18; John 18:40.

Matthew 27:17

1. “Therefore when they were gathered together,” (sunegmenon oun auton) “When therefore they were assembled,” after Jesus had been sent back from Herod, to Pilate, Luke 23:1; Luke 23:3; Luke 23:15.

2. “Pilate said unto them,” (eipen autois ho Pilatos) “Pilate said to them,” the assembled crowd of people, the multitude led by the administrative priests, as chief agitators against Jesus, Mark 15:11.

3. “Whom will ye that I release unto you?” (tina thelete apoluso humin) “Whom will you all that I release to you?” this year, at this festive season? Mark 15:12.

4. “Barabbas, or Jesus which is called Christ?” (ton Barabban e lesoun ton legomenon Christon) “The Barabbas (prisoner) or Jesus, the one who is being called Christ?” Luke 23:18-20.

Matthew 27:18

1. “For he knew that for envy,” (edei gar hoti dia phthonon) “For he knew that it was because of envy,” of long standing, Matthew 21:38; John 15:22-25; of the kind Joseph’s brethren held against him, Genesis 37:11; Mark 15:9-10.

2. “They had delivered him.” (paredokan auton) “They (the priests and elders) had delivered,” for Pilate to dispose of Him; And Pilate had said even Herod found nothing worthy of death in Him, Luke 23:15-16.

Matthew 27:19

1. “When he was set down on the judgment seat,” (kathemenou de autou epi tou bematos) “Now as he sat on the tribunal,” or judgment dais, in view of all present before him, John 19:13.

2. “His wife sent unto him, saying,” (apesteilen pros auton he gune autou legousa) “His wife sent directly to him, saying (advising),” appealing to him. In spite of protests against the practice, procurators took their wives with them into their provinces.

3. “Have thou nothing to do with that just man:” (meden soi kai to dikaio ekeino) “Do not have anything at all to do to that just man;” It was early in the morning, after the previous nite of mocking shame and sham examination, that this message came to Pilate, Job 33:14-16.

4. “For I have suffered many things this day,” (polla gar epathon semeron) “Because I suffered many things today;” She had apparently, upon awaking, heard of the hasty trial of this “just man,” a term Pilate himself also used to describe Jesus, Matthew 27:24.

5. “In a dream because of him.” (kat’ onar de’ auton) “By a dream because of him,” as the angel (messenger) of God spoke to Jacob, Genesis 31:11; Matthew 2:12.

Matthew 27:20

1. “But the chief priests and elders,” (hoi de archiereis kai hoi presbuteroi) “Then the administrative priests and the elders,” who had been leaders as foes in seeking the betrayal and death of Jesus for a long time; They first begged or persuaded them.

2. “Persuaded the multitude,” (epeisan tous ochlous) “They persuaded the crowds” led them into an emotional state of mob ‘frenzy’," Mark 15:11 reads, “But the chief priests moved the people,” agitated the people, as rabble-rousers.

3. “That they should ask Barabbas, and destroy Jesus.” (hina aitesontai ton Barabban ton de lesous apolesosin) “in order that they should ask (for) Barabbas and should destroy Jesus,” get rid of Him, put Him to death, Mark 15:11; Mark 15:13; Luke 23:18.

Matthew 27:21

1. “The governor answered and said unto them,” (apokritheis de ho hegemon elpen autois) “Then the governor responding asked of them,” a third time he asked, with accusing conscience, yet covetous of the approval of the masses, Luke 23:20.

2. “Whether of the twain shall I release unto you?” (tina thelete apo ton duo apoluso humin) “From the two, which do you all most strongly wish I should release to you?” Mark 15:8-12.

3. “They said, Barabbas.” (hoi de eipan ton Barabban) “They said Barabbas,” Luke 23:18. They chose the robber, insurrectionist, seditionist, and murderer and called for the death of Jesus the innocent.

Matthew 27:22

1. “Pilate saith unto them,” (legei autois ho Pilatos) “Pilate responded to them,” to their cries, led by the chief priests and elders of Israel, like pep-rally- leaders, or a wild street mob, Mark 15:11; Luke 23:23.

2. “What shall I do then with Jesus which is called Christ?” (ti oun poieso lesoun ton legomenon Christon) “What then may I do to Jesus who is called Christ?” or Messiah; for a third time Pilate sought to get Jesus off his hands, have nothing to do with this “just” man or “just person,” Matthew 27:19; Matthew 27:24.

3. “They say unto him, Let him be crucified.” (legousin pantes ataurotheto) “They all repeatedly said, Let him be crucified, “the voice of the masses, incited by the snake-hearted Pharisee and Sadducee administrative priests and the Sanhedrin elders who long had decreed His death, Matthew 26:59; Matthew 27:1; Mark 14:1; Luke 18:33; John 11:23.

Matthew 27:23

1. “And the governor said, Why, what evil hath he done?” (ho de ephe ti gar kakon epoiesen) “Then he said, Why? What evil (really bad thing) did he do?” that merits death? Luke 23:22. You see Pilate had to answer to Caesar for his actions. Yet, above all, both he and his accusers, must one day give account of their actions and decisions to God regarding Him, Ecclesiastes 12:13-14; Matthew 12:36-37.

2. “But they cried out the more, saying,” (hoi de perissos ekrazon legontes) “Then they cried aloud even more, repeatedly saying;” The “they” who did the crying are those of Mat 27:20. They demanded punishment without defining the crime; the first principle of justice in judgement is to define or clarify the crime, Luke 23:18; John 18:40.

3. “Let him be crucified.” (staurotheto) “Let him be crucified,” Luke 23:21; Acts 3:12-15.

Matthew 27:24

1. “When Pilate saw that he could prevail nothing,” (idon de ho Pilatos hoti ouden ophelei) “Then Pilate upon perceiving that nothing was gained,” no headway was made by his seeking reason from the priest- incited mob, and no mercy was sought by them for Jesus, Mark 1:15; Luke 23:20, after repeated appeals.

2. “But that rather a tumult was made,” (alla mallon thprubos ginetai) “But that rather a mob-uprising had occurred,” was going on, similar to what Paul later encountered at Ephesus by the silver-smiths who made and sold statues of the goddess Diana, Acts 19:23-26; Acts 19:34-41.

3. “He took water and washed his hands,” (labon hudor apenipsato, tas cheiras) “Taking water he washed his hands,” as a symbol of cleanliness or innocence regarding what was about to happen to Jesus, Deuteronomy 21:6-9.

4. “Before the multitude, saying,” (katenanti tou ochlou legon) “In the presence of the mob-crowd saying,”

5. “I am innocent of the blood of this just person;” (athos eimi apo tou haimatos toutou) “I am innocent from the blood of this man,” in a formal declaration of what his wife had asked him to do, Matthew 27:19. This was also part of a Jewish ceremony, publicly required at an inquest, when the body of a man was found slain in Israel, Deuteronomy 21:1-9.

6. “See ye to it” (humeis opsesthe) “You will see to it,” to the matter of His crucifixion. He thus permitted what he might humanely have prevented. Though he did not sanction the crucifixion, Matthew 27:4; Acts 18:15.

Matthew 27:25

1. “Then answered all the people, and said,” (kai apokritheis pas ho laos elpen) “And all the people answering (in a mob-rhythm) said,” responded, assuming the blame for His death, for His blood, Mark 15:11-14; Luke 23:20-21; Luke 23:23; John 18:40; John 19:15.

2. “His blood be on us,” (to haima autou eph’ hemas) “His blood (may) be on us;” They really took His blood upon themselves, without releasing Pilate from it. They joined in the judgement sentence of Jesus Christ, as cited repeatedly, Acts 2:22-24; Acts 2:36; Acts 3:12-17; Acts 4:8-12; Acts 5:27-33; Acts 7:52; Acts 10:39; Acts 13:27-29; 1 Thessalonians 2:14-15.

3. “And on our children.” (kai eip ta tekna humon) “And upon our children,” now and after us, a curse divinely forewarned for such deeds under the law, Exodus 20:5; Deuteronomy 28:15; Deuteronomy 28:18; Psalms 69:24-25; Psalms 109:17. See also Exodus 34:7; Numbers 14:18; Deuteronomy 5:9. It is therefore a law principle, of Divine justice foretold, that the Jewish people have been dispersed, deprived, and despised for near two thousand years among all nations, Luke 21:24.

Matthew 27:26

1. “Then released he Barabbas unto them:” (tote apelusen autois ton Barabban) “At that point he released Barabbas to them,” Mark 15:15. Pilate, lacking passion for mercy, judged Jesus, not on merit of evidence, but on political expediency for himself. Having permitted Him to be taunted, until he saw Jesus had no immediate friends as defenders or spokesmen, he acted only in his own best interest.

2. “And when he had scourged Jesus,” (ton de lesoun phragellosas) “Then when he had flogged or scourged Jesus,” the Savior, Mark 15:15; John 19:1. It was a barbarous, publicly humiliating act of the Romans, and act that preceded His crucifixion, Isaiah 53:4-12; Acts 8:32-33.

3. “He delivered him to be crucified.” (paredoken hina staurothe). “ He gave him over (to those in charge) that he might be crucified,” with his consent and permission, Mark 15:15; Luke 23:25.

Matthew 27:27

THE KING CROWNED WITH THORNS, LED FORTH TO CALVARY V. 27-32

1. “Then the soldiers of the governor,” (tote hoi stratiotai tou hegemonos) “Then, at that point the soldiers of the governor,” the soldiers assigned to protect and carry out the orders-of Pilate, Isaiah 53:8. They took Him from Pilate’s judgment to that of Herod.

2. “Took Jesus Into the common hall,” (paralabontes ton lesoun eis to praitorion) “Took Jesus into the praetorium or common hall,” of the palace of Pilate, the praetorium also called the “judgment hall,” headquarters of the Roman government of the territory Philippians 1:12; Mark 15:16; John 18:28.

3. “And gathered unto him the whole band of soldiers.” (sunegagon ep’ auton holen ten speiran) “Where there assembled against him all the band,” of soldiers. This place was known as the palace of Herod, or citadel of Antonio near the temple in Jerusalem, where Paul delivered a notable address.

Matthew 27:28

1. “And they stripped him,” (kai ekdusantes auton) “And upon stripping him,” of His clothes for scourging, which was done by the bodyguard of Pilate’ Then they re-clothed Him, before leading Him to Herod’s judgment hall, where He was stripped again for this mock ceremony of taunting.

2. “And put on him a scarlet robe.” (kokkinen periethekan auto) “They put a purple garment around him,” for further savage treatment, a robe to use for purposes of mocking and deriding Him as a criminal king, an impostor, a sham potentate, Mark 15:17; Luke 23:11; John 19:2; such was prophesied, Psalms 69:19.

Matthew 27:29

1. “And when they had platted a crown of thorns,” (kai pleksantes stepanon eks akanthon) “And when they had platted a crown out of thorns,” perhaps from the many thorn bushes growing nearby, Mark 15:17; John 19:2. The curse of thorns came upon the earth because of man’s sin in Eden, Genesis 3:18; and Jesus paid for that curse, Galatians 3:13, that we might wear a crown of righteousness, 2 Timothy 4:8.

2. “They put it upon his head,” (epethekan epi tes kephales autou) “They placed it upon his head,” Mark 15:17; John 19:2.

3. “And a reed in his right hand,” (kai kalamon en te deksia autou) “And a reed they put in his right hand,” as a sceptre, Mark 15:19. With it they smote Him. See Isaiah 36:6, as a phophecy of this hour and event.

4. “And they bowed the knee before him,” (kai gonupetesantes emprosthen autou) “And bowing the knee in front of him,” as if to worship, in scorning Him, Mark 15:19.

5. “And mocked him, saying,” (enepsiksan auto legontes) “They mocked at him, repeatedly saying,” Mark 15:20. Note these are Roman soldiers, who had joined the Jews in this maltreatment against the Lord.

6. “Hall, King of the Jews!” (chaire basileu ton loudaion) “Hail, king of the Jews,” Mark 15:18; John 19:3. They treated Jesus as a man of unstable intellect, one who in derangement imagined Himself to be a king, Psalms 2:1-2.

Matthew 27:30

1. “And they spit upon him,” (kai emptusantes eis auton) “And spitting at him,” a most contemptible thing to do, Isaiah 1:6; Isaiah 53:5; Hebrews 12:2. Spitting was a substitute for a mock kiss. The meaning of such is related, Psalms 22:6; Isaiah 50:6; Isaiah 53:3; Zechariah 13:7.

2. “And took the reed and smote him on the head.” (elabon ton kalamon kai etupton eis ten kephalen autou) “They took the reed and struck at his head,” with the mock sceptre, which they had put in His hand, Matthew 26:67; Mark 15:19.

Matthew 27:31

1. “And after they had mocked at him,” (kai hote enepaiksan auto) “And when they had mocked at him,” for a time of cruet and savage sport.

2. “They took the robe off from him,” (eksedusan auton ten chlamuda) “They took the cloak (purple or scarlet garment) off from him,” Matthew 27:28; Mark 15:17; Mark 15:20.

3. “And put his own raiment on him,” (kai enedusan auton ta himatia autou) “And put his own garments on him,” as He had been dressed, Mark 15:20. No mention is made of what they did with the crown of thorns, but likely it was laid away too, since Romans dare not mock a Jew publicly.

4. “And led him away to crucify him.” (kai apegagon auton eis to staurosai) “And they led him out and away (from the praetorium) to crucify him,” Mark 1:20; Luke 23:26.

Matthew 27:32

1. “And as they came out, they found a man of Cyrene,” (ekserchomenoi de heuron , anthropon kurenaion) “Then upon going out of Jerusalem they found a man, a Cyrenian,” a foreigner, of the native country of Alexander and Rufus, in Libya, on the African continent, Mark 15:21; Possibly the same Rufus Paul greeted, Romans 16:13.

2. “Simon by name:” (onomati Simona) “Simon by name,” or who was named Simon. Jews were numerous there, so that they had a synagogue in that city, Acts 2:10; Acts 6:9. The name Simon means “to hearken,” or give heed.

3. “Him they compelled to bear his cross.” (touton hengareusan hina are ton stauron autou) “This man they (brought pressure on) impressed to bear his cross,” Mark 15:21; Luke 23:26; 2 Corinthians 4:10. Jesus Himself bore His cross as He went forth, John 19:17, but it appears that His physical strength gave way after the long night of betrayal, mock night trial, the slapping, scourging, being struck with the reed, pierced with thorns, till His body was bruised, swollen, bloody, wounded and weakened, for our transgressions and iniquities, Isaiah 53:4-12. The bearing of the cross was a further emblem of humiliation and kind of punishment awaiting, as He went to Calvary, repeatedly announcing to the by-standers the crime for which He was to die, for being the King of the Jews. Jesus died “without the camp,” outside the Holy city, that you and I might one day enter it, Numbers 15:35-36; Hebrews 13:13; Revelation 3:12; Revelation 21:2; Revelation 21:10; Revelation 21:27.

Matthew 27:33

THE V. 33,34

1. “And when they were come to a place called Golgotha,” (kai elthontes eis topon legomenon Golgotha) “And upon coming to a place (location) that is called Golgotha,” from (Heb gulgoleth) meaning a small skull, known also as Calvary, Luke 23:33.

2. “That is to say, a place of a skull,” (ho estin kraniou topos legomenos) “Which is called, a place of a skull.” John 19:17. It was and is a small round hill on the northeast of old Jerusalem, where our Lord was crucified.

Matthew 27:34

1. “They gave him vinegar to drink,” (edokan auto piein oinon) “They gave him vinegar-wine to drink,” a cheap, poor wine, mixed with water, constituting a poor man’s drink, or for soldiers in the field, Psalms 69:21; Luke 15:23; It is also believed to have been of a stupefying nature, to quell the pains of one dying from crucifixion.

2. “Mingled with gall:” (meta choles memigmenon) “That was mixed with gall,” or myrrh, Luke 15:23, a bitter herb, making a drink to stupefy one about to be executed. The vinegar-wine was drugged with myrrh.

3. “And when he had tasted thereof, he would not drink.” (kai geusamenos ouk ethelesen piein) “And when he had tasted, he would not drink,” at this time, Mark 15:23. He tasted death in full for every man, and resolved to retain His faculties undisturbed, while He suffered, gave up His life, Hebrews 2:9; John 19:29-30.

Matthew 27:35

THE LAW AND ITS DEMANDS HERE V. 35-44

1. “And they crucified him,” (staurosantes de auton) “Then when they had crucified him,” Mark 15:24.

2. “And parted his garments, casting lots,” (diemerisanto ta himatia autou ballontes kleron) “They divided his garments, (among them) casting a lot,” for His vesture or outer garment, Mark 15:24. They cast lots for this outer garment only, John 19:3; John 19:24; Acts 3:17-18; Acts 13:29.

3. “That it might be fulfilled which was spoken by the prophet,” (omitted by Matthew in older manuscripts) Yet the idea is given in Mark 15:28; John 19:23-24. This is described by the prophetic Psalms 22:14-18.

4. “They parted my garments among them,” (set forth in the original), John 19:24.

5. “And upon my vesture did they cast lots.” (as verified by John also in the Gk.), though omitted by Westcott Hort & Nestle, See John 19:24 by; Mark 15:24.

Matthew 27:36

1. “And sitting down,” (kai kathemenoi) “And sitting down,” the soldiers were accustomed to such matters; they, the four soldiers, were to stand guard until each crucified one had died, John 19:23.

2. “They watched him there;” (eteroun auton ekei) “They watched him there,” to prevent any rescue attempt, and to carry out the sentence, out there at Golgotha or Calvary, outside the city wall, outside the Holy City, He was dying the death of an heathen, an outcast, a reject by His own people, Galatians 3:13; Hebrews 13:12. The ghastly, gruesome, gory, bloody death normally lasted 36 to 48 hours, sometimes more.

Matthew 27:37

1. “And set up over his head his accusation written,” (kai epethekan epono kephales’ autou) “And they placed on the cross, above his head,” (ten aitian autou gegrammenon) “The charge that had been written against him,” for public display, as authorized by Pilate, John 19:22.

2. “THIS IS JESUS THE KING OF THE JEWS.” (houtos estin leous ho basileus ton loudaion) “This one is (exists as) Jesus, who is the king of the Jews,” This shaft of Pilate struck home. It is believed that the accusation was written in three languages: But this of Matthew gave the general tenor of the other three, with Mark giving the Latin; Luke the Greek; and John the Hebrew, The complete statement appears to have been “This is Jesus of Nazareth the king of the Jews,” to which Jews later objected to Pilate, too late, John 19:22.

Matthew 27:38

1. “Then were these two thieves crucified with him,” (tote staurountai sun auto duo Iestai) “Then (at that time) two robbers are (were) crucified with him,” highway robbers, of which there were many in Judea at that time, Mark 15:27; Luke 3:32 calls them malefactors, John 19:18.

2. “One on the right hand,” (eis ek deksion) “One out at the right side,” Mark 15:27; John 19:18.

3. “And another on the left.” (kai eks euonimon) “And one out at the left side of him,” Mark 15:27; John 19:18. By thus placing Jesus between the two robbers, thieves, and malefactors or insurrectionists, He was identified by men with the vilest of sinners in His death. And truly He was dying for them, as well as with them, Hebrews 2:9; Isaiah 53:9-12. The three languages of the accusation signified 1) Greek-art and learning, 2) Latin, powers and conquest, and 3) Hebrew, the covenant race.

Matthew 27:39

1. “And they that passed by reviled him,” (hoi de paraporeuomenoi eblasphemeoun auton,) “Then those parading by blasphemed him,” not even pretending to stop to sense the agony and groans of the dying. Of such Lamentations 1:12 questions, “is it nothing to you all ye that pass by?

2. “Wagging their heads,” (kinountes tas kephalas auton) “Wagging their heads,” in gestures of mocking and derision, in monetary malicious triumph, they hissed and challenged, Psalms 109:25; Psalms 22:6; Mark 15:29.

Matthew 27:40

1. “And saying, thou that destroyest the temple,” (kai legontes ho kataluon ton naon) “And repeatedly saying, the one destroying the temple-shrine,” Psalms 22:7; Mark 15:29.

2. “And buildest it in three days,” (kai en trisin hemerais oikodomon) “And in three days building or erecting it,” Mark 15:29. This was a lingering perversion of what Jesus had said about the temple of His body, John 2:19-21.

3. “Save thyself. If thou be the Son of God,” (soson seauton ei huios ei tou theou) “Save or deliver yourself, if you are the Son of God,” liberate yourself, set yourself free, Psalms 22:8; Matthew 27:43; Mark 15:30 a; Luke 23:35.

4. “Come down from the cross.” (kai katabethi apo tou staurou) “And just come down and away from the cross.” To save them, He did not come down, Mark 15:30.

Matthew 27:41

1. “Likewise also the chief priests mocking him,” (homoios kai hoi archiereis empaizontes) “in like manner also the administrative priests taunting or mocking,” with no word of comfort, repeatedly, adding to the bitter cup the Savior drank. They were official Hebrew servants of a merciful God, Mark 15:21.

2. “With the scribes and elders, said,” (meta ton grammateon kai presbuteron elegon) “With the scribes and elders said,” as they joined the scoffing, mocking, and derision of the priests. This was a motley class-trio of Jewish rejectors of Jesus, John 1:11-12; 1 Thessalonians 2:14-15.

Matthew 27:42

1. “He saved others;” (allous esosen) “He saved or delivered others,” He liberated or set others free; With revolting sneers of derision these religious leaders of His own race and personal acquaintance mocked Him, with irony. For He did save others, that is why He was then dying, Mark 5:41; Luke 7:14; John 11:43.

2. “Himself he cannot save,” (heauton ou dunatai sosai) “Himself he cannot save, liberate, or set free,” What was there of Him to save, except His body? Which the Father did save, (deliver) for He was otherwise free from a need of salvation, Romans 8:11; Hebrews 7:26.

3. “If he be the king of Israel, let him now come down from the cross,” (basileus Israel estin, katabato nun apo tou staurou) “He is king of Israel, let him now and forever come down from the cross;” One might have expected that these Jewish religious dignitaries would leave such low-minded derision and taunting to an incited mob, but they did not, Mark 15:31-32.

4. “And we will believe him.” (kai pisteusomen ep’ auton) “And we will believe on him;” This was evidently spoken in a tone of pious artificial, feigned fairness and seriousness. Yet He did a greater thing, in rising from the dead, and they still did not believe, Matthew 28:11-15; Luke 16:25; Luke 16:31.

Matthew 27:43

1. “He trusted in God;” (pepoithen epi ton theon) “He has trusted (or relied) on God,” a prophetic echo of Psa 32:9. Let Him not be as a bridled horse now.

2. “Lot him deliver him now,” (hresastho nun) “Let him deliver, release, liberate or rescue him now, for good,” Psalms 22:8.

3. “If he will have him:” (ei thelei auton) “If he wants him,” or will claim him; with a wicked sneer this was hurled at Jesus, but He knew the wickedness of their lying tongues and hardness of their calloused hearts and seared conscience, Proverbs 29:1.

4. “For he said, I am the Son of God.” (eipen gar hoti theou eimi huios) “Because he said, I am the Son of God.” And He was, John 3:16; Galatians 4:4-5.

Matthew 27:44

1. “The thieves also,” (to di auto kai hoi lestai) “And the robbers also did the same;” They both, at first, mocked, scoffed, and derided Him, They joined the mob majority.

2. “Which were crucified with him,” (hoi sustaurothentes sun auto) “Those crucified with him,” (oneidizon auton) “They also reproached him,” Mark 15:32.

3. “Cast the same in his teeth.” (oneidizon auton) “They tossed the same derision in his face.” Yet their taunting the Savior, neither relieved them of pain nor set them free from dying. Though one later, as recounted, repented of his sins and was saved, Luke 23:39-43.

Matthew 27:45

THE DEATH OF JESUS V. 45-50

1. “Now from the sixth hour,” (about high noon) of that day of the passover that had been observed shortly after the last sunset, Matthew 26:20-25; Mark 15:33; Luke 23:44.

2. “There was darkness over all the land,” (a great darkness like that which came in Egypt), Mark 15:33; Exodus 10:21-23; Luke 23:44; Soon after the crucifixion, the supernatural darkness shrouded the earth, as an emblem of spiritual darkness, in which the whole world was overwhelmed, 1 John 5:19.

3. “Unto the ninth hour.” (until about 3 p.m. as Jesus hang on the cross) Mark 15:33; Luke 23:44. It was the time of the evening sacrifice, Exodus 29:39; Daniel 9:21.

Matthew 27:46

1. “And about the ninth hour” (per! de ten enaten horan) “Then about the ninth hour,” of the day, about 3 p.m., about the time that the three hours of supernatural darkness was almost up, Matthew 27:45; Mark 15:34.

2. “Jesus cried with a loud voice, saying,” (aneboesen ho lesous phone megale legon) “Jesus cried out with a great (very loud) voice, saying, repeatedly calling out, Mark 15:34; as He was about to give up His Spirit, Psalms 22:11; John 10:18.

3. “Eli, Eli, lama sabachthani? that is to say,” (eli eli lama sabachthani tout’ estin) “Eli, Eli, lama sabachthani? which means, Mark 15:34; This was either spoken in Hebrew of Chaldee.

4. “My God, my God, why hast thou forsaken me?” (thee mou thee mou hinati me egkatelipes) “My God, my God, why did you forsake or desert me?” Mark 15:34; As prophetically cried out Psalms 88:14; Hebrews 5:7-8. The answer is Isaiah 53:11-12; 2 Corinthians 5:21; Psalms 142:4.

Matthew 27:47

1. “Some of them that stood there,” (tines de ton ekei hestoton) “Then some of those standing out there,” most likely the soldiers nearest by, at first, as they kept watch near the cross, Mark 15:35.

2. “When they heard that, said,” (akousantes elegon hoti) “They upon hearing his cry, said that,” Mark 15:35.

3. “This man calleth for Elias.” (Elian phonei houtos) “This man calls for Elias,” Roman soldiers who knew Hebrew poorly, or not at all, reported that He called for Elias, Mark 15:35.

Matthew 27:48

1. “And straightway one of them ran,” (kai eutheos dramon eis eks auton) “And immediately one of them ran like a dromedary,” in an uncoordinated rush, when Jesus had said, “I thirst,” John 19:28-29.

2. “And took a sponge, and filled it with vinegar,” (kai labon spongon plesas te oksous) “And taking a sponge, filled with vinegar,” a thin, poor vinegar wine, used to dull pain, Psalms 69:21; Mark 15:36.

3. “And put it on a reed, and gave him to drink.” (kai peritheis kalamo epotizen auton) “And putting or wrapping it around a reed, he gave or was giving him to drink,” when interrupted by others demanding, “Let be, or stop,” to see if Elias would come to deliver Him, Mark 15:36; Here He thirsted only after the victorious struggle. He received His last drink, to slake His human thirst from His enemies, not His friends.

Matthew 27:49

1. “The rest said,” (hoi de loipoi) “Then the rest of the loitering crowd said,” Mark 15:36.

2. “Let be, let us see,” (aphes idomen) “Leave Him alone, let us see, observe,” Mark 15:36; They were still curiosity seekers, blinded in unbelief, 2 Corinthians 4:3-4.

3. “Whether Elias will come to save him.” (ei erchetai Elias soson auton) “Whether (or not) Elias comes to save him,” to take Him down, as they wondered in their ignorance, 1 Corinthians 1:25; 1 Corinthians 3:19.

Matthew 27:50

1. “Jesus, when he had cried again,” (ho de lesous palin kraksas) “Then Jesus again crying out,” Mark 15:37; commending His spirit directly to the Father, Luke 23:46; as also prophetically spoken, Psalms 31:5; Acts 7:59.

2. “With a loud voice, yielded up the ghost.” (phone megale apheken to pneuma) “With a great (loud) voice, released the spirit,” or let go of life, crying, “It is finished.” He bowed His head and expired, gave up His spirit, willingly, voluntarily, of His own accord, Mark 15:37; John 19:30; John 10:18; Luke 23:46; 1 Peter 2:23.

Matthew 27:51

THE LAW CURTAIN (VEIL) REMOVED V. 51-56

1. “And, behold, the veil of the temple,” (kai idou to katapetasma tou naou) “And behold the veil of the shrine,” dividing curtain between the Holy place and the Holy of Holies, Exodus 26:31-33; Leviticus 16:2; Leviticus 16:15; Leviticus 21:23.

2. “Was rent in twain from the top to the bottom,” (eschisthe ap’ anothen heos kato eis duo) “Was torn from above, (the top) even to below (the bottom) into two pieces,” signifying that man had access directly to God thereafter, without the aid of an earthly priest ‘in worship, but Through Jesus Christ only, our only High Priest and intercessor for believers in church worship today, Ephesians 2:14; Hebrews 7:25; Hebrews 9:7-22; Ephesians 5:25; Acts 20:28.

3. “And the earth did quake,” (kai he ge eseisthe) “And the earth was shaken,” or caused to tremble. It was the whole earth, and all upon it, that was cursed, Genesis 3:17; for which Jesus had just died, John 3:16; Romans 8:18-23.

4. “And the rocks rent,” (kai hai petrai eschisthesan) “And the rocks were rent,” torn apart, cracked, or split. This supernatural event verified that Jesus, in the body of His death, had:

5. Wrought redemption for all men, paid its price for all, Hebrews 2:9; 1 Timothy 2:5-6; John 3:16; Romans 10:8-13.

6. That He had purchased the church with His own blood, His house that was better than the house that Moses build, and His church was to supplant though old form of worship, Hebrews 3:1-6; Acts 20:28; 1 Timothy 3:15.

7. That He had also paid the redemption price for the whole creation, and the restitution of all things to the Father, Acts 3:21; Romans 8:17-22; 1 Corinthians 15:24-28.

Matthew 27:52

1. “And the graves were opened,” (kai ta mnemeia aneochthesan) “And the tombs were opened,” by the earthquake, perhaps signifying that thereafter the bands of death were broken forever, Hebrews 2:9; Hebrews 2:14-15.

2. “And many bodies of the saints which slept arose,” (kai polla somata ton kekoimemenon hagion egerthesan) “And many bodies of the saints who had fallen asleep (in death) were raised,” as anticipated by Old Testament saints, Job 19:25; Mark 5:28-29; 1 Corinthians 15:52. The dispensation of the law age was not ended, and the church age was at hand, John 1:17; note it was the bodies that slept, not the souls or spirits, for in the presence of the Lord there is conscious joy forevermore, Psalms 16:11; Luke 16:25.

Matthew 27:53

1. “And came out of the graves,” (kai ekselthontes ek ton mnemeion) “And came forth out of and away from the tombs or graves,” as all men one day must, Daniel 12:2; John 5:28-29; Romans 8:11.

2. “After his resurrection,” (meta ten egersin autou) “After his rising,” or His coming forth first, as the first fruits of the first resurrection, Acts 26:23; 1 Corinthians 15:20.

3. “And went into the holy city,” (eiselthon eis ten hagian polin) “And they entered into the holy city,” the city of Jerusalem, called holy because the temple and center of Jewish worship was located there, Matthew 23:37; Acts 6:13.

4. “And appeared unto many.” (kai enephanisthesan pollois) “And they appeared to many.” Beyond this statement there seems to be no other New Testament revelation. It is therefore wise that one avoid too much speculation about the incident, for secret things “belong to the Lord,” Deuteronomy 29:29.

Matthew 27:54

1. “Now when the centurion,” (ho de hekatontarchos) “Then the centurion,” Mark 15:39; Luke 23:47. This officer would be important as each condemned person was guarded around the clock by four soldiers, Matthew 8:5; Acts 12:4.

2. “And they that were with him, watching Jesus,” (kai hoi met’ autou terountes ton lesoun) “And those who were with him guarding Jesus,” Luke 23:48.

3. “Saw the earthquake, and those things that were done,” (idontes ton seismon kai ta ginomena) “Upon seeing the earthquake and the things that happened,” Luke 23:48.

4. “They feared greatly, saying,” (ephobethesan sphodra legontes) “Feared (were disturbed) exceedingly, repeatedly saying,” in the fear of the Lord, which “is the beginning of wisdom,” Luke 23:48.

5. “Truly this was the Son of God.” (alethos theou hulos en houtos) “This man was surely the Son of God.” Mark 15:39; Luke 23:47-49. At first they were convinced that Jesus was a good man, but as these miraculous things increased they felt He was more than a mere man, Luke 23:47.

Matthew 27:55

1. “And many women were there,” (esan de ekei gunaikes polla) “Then there were many women out there,” near the cross, bolder than men, indicating that “perfect love casteth out,” or drives away, expels fear, 1 John 4:18. The names of only a few are given, Luke 8:2-3.

2. “Beholding afar off,” (apo Markrothen theorousai) “Observing from afar off,” from a considerable distance, Mark 15:40; while the faithful Marys stood nearer by, John 19:25.

3. “Which followed Jesus from Galilee,” (aitines ekolouthesan to lesou apo tes Galilaias) “Who followed Jesus from the country of Galilee,” some sixty miles to the north, Luke 23:49; where Jesus began His gospel ministry, and the church, some three years earlier Mark 1:14; Acts 10:37; Acts 15:13.

4. “Ministering unto him:” (dikaionousai auto) “Ministering to his physical needs,” in common things, Luke 8:2-3; Mark 15:40.

Matthew 27:56

1. “Among which was Mary Magdalene,” (en hais en Maria he Magdalene) “Among whom was Mary Magdalene,” out of whom He cast seven demons, or deranged spirits, known also as Mary of Magdala, Matthew 15:39; Mark 16:1.

2. “And Mary the mother of James and Joses,” (kai Maria he tou lakobou kai loseph meter) “And Mary, who was the mother of James and Joseph,” wife of Alphaeus, also known as Cleopas, Matthew 10:3; John 19:25.

3. “And the mother of Zebedee’s children.” (kai he meter ton huion Zebedaiou) “And the mother of the sons (heirs) of Zebedee,” whose name was Salome, Matthew 4:21; Mark 15:40; Mark 16:1.

JESUS PUT IN A TOMB V. 57-61

Matthew 27:57

1. “When the even was come,” (opsias de genomenes) “Then when evening had come,” after three o’clock, the first evening, and before 6 p.m. the beginning of the second evening, had come, Mark 15:42.

2. “There came a rich man of Arimathaea, named Joseph,” (elthen anthropos plousios apo harimathaias tounoma loseph) “There came a rich man who was from Arimathea, named Joseph,” an exceptional case; The name Arimathea means “heights,” refers to the town of Ramah, 1 Samuel 1:1; 1 Samuel 7:17; Mark 15:43.

3. “Who also himself was Jesus’ disciple:” (hos kai autos ematheteuthe to lesou) “Who was also himself a disciple, like Nicodemus, John 19:38-39; Luke 19:38; Luke 23:50-51.

Matthew 27:58

1. “He went to Pilate,” (houtos proselthon to Pilato) “He approached Pilate.” Men of wealth and position would influence Pilate the more, Mark 15:43.

2. “And begged the body of Jesus.” (etesato to soma tou lesou) “And requested the body of Jesus,” the deceased body, the corpse, Luke 23:52. He did this secretly, John 19:38.

3. “Then Pilate commanded the body to be delivered.” (tote Pilatos ekeleusen apodothenai) “At that time, Pilate commanded or directed that it be given to him, " Mark 15:44-45; John 19:38. But he first had to be assured of His so soon death, Mark 15:44-45.

Matthew 27:59

1. “And when Joseph had taken the body,” (kai labon to soma ho loseph) “And taking up the body of Jesus,” perhaps from where it had been laid aside, near the cross. Luke 23:53; John 19:38.

2. “He wrapped it in a clean linen cloth,” (enetuliksen auto en sindoni kathara) “He wrapped it in a clean sheet” Mark 15:46; Luke 23:53. And in it was Myrrh and aloes, brought by Nicodemus, and spices, used for burying kings, John 19:39-40; Mark 16:1.

Matthew 27:60

1. “And laid it in his own new tomb,” (kai etheken auto en to kaino autou mnemeio) “And placed it in his new tomb,” fulfilling Isaiah 53:9, in making His grave with the rich. It was in a Garden near Golgotha, John 19:41-42.

2. “Which he had hewn out in the rock:” (ho elatomesen en te petra) “Which he had hewed in the rock,” himself, and perhaps for himself, and his family, Mark 15:46; Luke 23:53. It had not been defiled with the interment of anyone, Psalms 16:10; Acts 2:25-31.

3. “And he rolled a great stone,” (kai proskulisas lithon megan) “And when he had rolled a great (huge) stone,” Mark 15:46; It was a chamber hewn in a rock, much like the tomb of Lazarus, John 11:38; It was large enough for a person to enter through a doorway, John 20:5-6.

4. “To the door of the sepulchre, and departed.” (te thura tou mnemeiou apelthen) “To the door of the tomb or (the sepulchre), he went away,” for the night, Mark 15:46. Gordon’s tomb of today, without the city wall, appears to be the actual burial place or area of our Lord’s burial, rather than the Holy Sepulchre (so called) within the city wall, John 19:20; John 19:41; Hebrews 13:12.

Matthew 27:61

1. “And there was Mary Magdalene,” (en de ekei mariam he Magdalene) “Then there was there, Mary Magdalene,” out of whom Jesus cast seven demons or unclean spirits in Magdala of Galilee, Mark 16:9.

2. “And the other Mary,” (kai he alle Maria) “And the other Mary,” the mother of James and Joses, Matthew 27:56; Mark 15:47. Joh had already taken Mary the mother of Jesus home, as bidden of Jesus from the cross, John 19:25-27.

3. “Sitting over against the sepulchre.” (kathemenai apenanti tou taphou) “Sitting opposite the grave,” or sepulchre, observing, resting, after the embalming, following the Sabbath day, Luke 23:56; Exodus 20:10.

Matthew 27:62

THE SEALING AND OF THE TOMB V. 62-66

1. “Now the next day,” (ten de epaurion) “Then on the morrow,” the Sabbath (Nisan 16th) called a high day, John 19:31.

2. “That followed the day of the preparation,” (hells estin meta ten persskeuen) “Which is after the preparation.”

3. “The chief priests and Pharisees came together unto Pilate,” (sunechthesan hoi archiereis kai Pharisaic! pros Pilaton) “There assembled to Pilate the administrative priests and the Pharisees,” yet determined to destroy Him and prevent His resurrection, Psalms 2:1-2.

Matthew 27:63

1. “Saying, Sir,” (legontes kurie) “Jointly saying, Sir,” respectfully appealing to Pilate.

2. “We remember that that deceiver said,” (emnesthemen hot! ekeinos ho pianos eipen) “We (all) remember that that deceiver said,” Matthew 26:57-59; How many times he had said it; Matthew 16:4; Matthew 16:21; Matthew 17:23; Matthew 20:18-19; Mark 8:31; Mark 10:34; Luke 9:22; Luke 18:33; John 2:18-19.

3. “While he was yet alive,” (eti zon) “While yet living,” and when they had questioned Him, with indicting desire, Matthew 26:60.

4. “After three days I will rise again.” (meta treis hemeras egeiromai) “After three days, I am raised,” will be alive again; They thus knew what the false witness had said about His building the temple again in three days, Matthew 26:60-61; John 2:19.

Matthew 27:64

1. “Command therefore that the sepulchre be made sure,” (keleuson oun asphalisthenai ton taphon) “You command therefore the grave to be made fast,” or secure, as if man could prevent the resurrection. One as well try to stop the sun from rising, the moon from shining, or the wind from blowing, as to keep Jesus in the grave, Acts 2:24.

2. “Until the third day,” (heos tes trites hemeras) “Until the third day,” the day He said He would rise. Three persons have been bodily caught up into heaven: 1) Enoch, before the law, 2) Elijah under the law, and 3) Jesus the first of the church age, as head over the church, Ephesians 1:20-22; the first fruits, 1 Corinthians 15:23-24.

3. “Lost his disciples come by night, and steal him away,” (mepote elthontes hoi mathetai klepsosin auton) “Lest the disciples should come and steal him,” Men judge others so often by their own evil conduct and conscience.

4. “And say unto the people,” He is risen from the dead:” (kai eiposin to lao egerthe apo ton nekron) “And may say to the people that he was raised from the dead.” They were themselves such incessant deceivers that they could only think ill of honest men, Genesis 6:5.

5. “So the last error shall be worse than the first.” (kai estai he eschate plane cheiron tes protes) “And the last deceit will be worse than the first.” They apparently were insinuating that Pilate erred in permitting Joseph of Arimathaea to have and bury the body of Jesus, Matthew 27:57-60. Their malice toward and conscious fear of Jesus, hounded them, even after His death and burial, Proverbs 29:25.

Matthew 27:65

1. “Pilate said to them,” (ephe autois ho Pilatos) “Pilate said directly to ‘hem,” seeking to appease them still, as he did at and in the crucifixion, Matthew 27:24.

2. “Ye have a watch,” (echete koustodian) “You all have a guard,” what you ask for, to use as you have requested, to try to keep your wickedness covered up, Proverbs 28:13.

3. “Go your way, make it as sure as ye can.” (hupagete asphalisasthe hos oidate) “You just go, and make it as fast or secure as ye know how,” dig you a ditch to fall into yourselves, Psalms 7:11; Psalms 7:16; Job 5:13; 1 Corinthians 3:19-20.

Matthew 27:66

1. “So they went, and made the sepulchre sure,” (hoi de poreuthentes esphalisanto ton taphon) “Then they went and made the grave secure,” “Sealing the stone,” little realizing that they were simply adding additional testimony to the resurrection of Jesus Christ, while in creasing their own crimes, Matthew 28:11-15.

2. “Sealing the stone,” (sphragisantes ton lithon) “Sealing the stone entrance.” As Darius decreed should be done with Daniel when he was cast into the den of lions, Daniel 6:17.

3. “And setting a watch.” (meta tes koustodias) “With the guard,” that Pilate had provided for them, to try to quell their fears, Matthew 27:65. They therefore knew that Jesus was buried in that tomb, when they sealed it and set their four stalwart sentry soldiers to keep watch, after they had sealed it, secured it by cementing the stone door entrance; But they could not bind (or hold bound) the Savior of the world, Acts 2:24.

ANXIETY ON ACCOUNT OF CHRIST-EVEN WHEN DEAD It is a common proverb, “Dead men bite not.” But here Christ, though dead and buried, bites and beats hard upon these evil men’s consciences. They could not rest the whole night before, for fear He should get out of the grave some way, and so create them further trouble. Trapp.