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Matthew 27 Commentary

Updated: Mon, 10/07/2024 - 10:33 By admin
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Click chart to enlarge
Charts from Jensen's Survey of the NT - used by permission
Another Chart from Swindoll

THE LIFE OF JESUS AS COVERED
BY MATTHEW (shaded area)


Click chart to enlarge

Source: Borrow Ryrie Study Bible

Map of Jerusalem Retracing Christ's last footsteps on earth: Here is a map of "Passion Week". Here is another similar map of Jesus' Arrest, Trial and Crucifixion) Hint: Locate the "Upper Room" (found on left side of picture) in the diagram and then follow the arrows which retrace the footsteps of the Messiah, steps which had been foreordained in eternity past "by the predetermined plan and foreknowledge of God" (Acts 2:23+, cp Acts 4:27-28+) taking Him from the Upper Room to the excruciating agony in the Garden of Gethsemane, to the tragic betrayal by a friend resulting in His unfair arrest, leading to 6 unjust trials (see table below) which culminate in the central event in all eternity, Christ on the Cross on Calvary. The numbers below correlate with the numbers on the map with the arrows on the lines signifying the direction of Jesus' movement) 

(1) Jesus left the Upper Room (see left side of picture just below Caiaphas' Residence) and walked with disciples out of the city, across the Kidron Valley and up to the Mount of Olives and  from there to the nearby Garden of Gethsemane (see right upper side of picture)

(2) He was arrested in the Garden and taken back into the city, first to an informal "trial" before Annas (who apparently lived next to Caiaphas) and then to Caiaphas' Residence (the location is an approximation) where the Jewish Council (Sanhedrin) were gathered.

(3). After His first night time "trial" before the Sanhedrin at Caiaphas’ residence, Jesus was tried at daybreak before the Sanhedrin, probably at the Temple (see Herod's Temple) as shown in the diagram above.

(4) Jesus is taken from the trial before the Sanhedrin

(5) Next, he was taken to Pontius Pilate (admittedly this is difficult to follow on the map above)

(6), Pilate sent Jesus to the palace of Herod Antipas (location uncertain). Herod Antipas returned Jesus to Pilate (admittedly this is difficult to follow on the map above)

(7), Pilate handed over Jesus for scourging (possibly at Fortress of Antonia but this is not depicted on the map) and then delivered over for crucifixion at Golgotha (note there are two possible locations - The "Traditional Golgotha" and "Gordon's Calvary")

See also (bottom of page) Dr Darrell Bock's SUMMARY OF DIFFERENCES FROM LUKE AND OTHER SYNOPTIC GOSPELS

Matthew 27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death;

Outline of Matthew 27

  • Matthew 27:1-2 Jesus Before Sanhedrin then Pilate
  • Matthew 27:3-10 Death of Judas (ONLY IN MATTHEW)
  • Matthew 27:11-14 Pilate Questioning Jesus
  • Matthew 27:15-26 Sentencing of Jesus
  • Matthew 27:27-31 Mocking of Jesus by Soldiers
  • Matthew 27:32-44 Crucifixion of Jesus
  • Matthew 27:45-56 Death of Jesus
  • Matthew 27:57-61 Burial of Jesus
  • Matthew 27:62-66 Guard at Jesus' Tomb

Related Passages:

Mark 15:1+  (PARALLELS Mt 27:1) Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate.

Luke 22:66-71+ (PARALLELS Mt 27:1) When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, 67 “If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68 and if I ask a question, you will not answer. 69 “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70 And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71 Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.”

THE THIRD RELIGIOUS TRIAL 
IN DAYLIGHT FOR "LEGALITY"

Now when morning came - Probably about 5-6AM, Friday, April 3, A.D. 33. 

Spurgeon - The day was more advanced, but it was yet early, and a third time the Sanhedrin held a sitting, not to try the Lord Jesus, but to consider how to secure his destruction. The Romans had taken away from them the power of life and death, and, therefore, they were forced to carry their prisoner to the Roman governor.

All (cf Mk 14:53+) the chief priests (archiereus) and the elders (presbuteros) of the people conferred together (sumboulion) against Jesus (Iesous) to put Him to death (thanatoo) - Note chief priests is plural which was a reference to the priestly family of Annas, who had purchased this office from the Romans. The elders of the people refers to the eminent laypeople who formed part of the Sanhedrin. This "trial" was truly a "kangaroo court" for the verdict had already been reached (Mt 26:65-66+) and they quickly "hopped" to Pilate's praetorium because, although they could pronounce a death sentence, they had no authority to carry it out (Jn 18:31+).

Jesus' first trial was before Annas at night (Jn 18:12-14,19-24+) followed by the night trial before Caiaphas, (Mt 26:57-68+, Mk 14:53-65+, Lk 22:54, 63-65+) both of which broke Jewish laws requiring trials to occur during the day (See list of illegalities of the Jewish "trials"). Therefore the leaders were forces to conduct a trial at daybreak to appear "legal" and to reaffirm the findings of the night time trial. 

As Adam Clarke notes "But as it was contrary to all forms of law to proceed against a person’s life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law.”

Bob Utley - Jesus' statements in Mt. 26:64 condemned Him in their minds of blasphemy, which was punishable by stoning, but they wanted Him to bear the curse of crucifixion (cf. Deut. 21:23). Therefore, they had to come up with a charge that the Romans would act on. This is where the charge that He claimed to be King of the Jews was used as a political threat against Roman rule.

Wicked men see little of the consequences of their crimes when they commit them,
but they must answer for them all.

Matthew Henry's Concise - Mt 27:1-10. Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people's sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zechariah 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion. 

Map of Jerusalem Retracing Christ's last footsteps on earth: Here is a map of "Passion Week". Here is another similar map of Jesus' Arrest, Trial and Crucifixion) Hint: Locate the "Upper Room" (found on left side of picture) in the diagram and then follow the arrows which retrace the footsteps of the Messiah, steps which had been foreordained in eternity past "by the predetermined plan and foreknowledge of God" (Acts 2:23+, cp Acts 4:27-28+) taking Him from the Upper Room to the excruciating agony in the Garden of Gethsemane, to the tragic betrayal by a friend resulting in His unfair arrest, leading to 6 unjust trials (see table below) which culminate in the central event in all eternity, Christ on the Cross on Calvary. The numbers below correlate with the numbers on the map with the arrows on the lines signifying the direction of Jesus' movement) 

(1) Jesus left the Upper Room (see left side of picture just below Caiaphas' Residence) and walked with disciples out of the city, across the Kidron Valley and up to the Mount of Olives and  from there to the nearby Garden of Gethsemane (see right upper side of picture)

(2) He was arrested in the Garden and taken back into the city, first to an informal "trial" before Annas (who apparently lived next to Caiaphas) and then to Caiaphas' Residence (the location is an approximation) where the Jewish Council (Sanhedrin) were gathered.

(3). After His first night time "trial" before the Sanhedrin at Caiaphas’ residence, Jesus was tried at daybreak before the Sanhedrin, probably at the Temple (see Herod's Temple) as shown in the diagram above.

(4) Jesus is taken from the trial before the Sanhedrin

(5) Next, he was taken to Pontius Pilate (admittedly this is difficult to follow on the map above)

(6), Pilate sent Jesus to the palace of Herod Antipas (location uncertain). Herod Antipas returned Jesus to Pilate (admittedly this is difficult to follow on the map above)

(7), Pilate handed over Jesus for scourging (possibly at Fortress of Antonia but this is not depicted on the map) and then delivered over for crucifixion at Golgotha (note there are two possible locations - The "Traditional Golgotha" and "Gordon's Calvary")

See Dr Darrell Bock's SUMMARY OF DIFFERENCES FROM LUKE AND OTHER SYNOPTIC GOSPELS

THE SIX MOCK TRIALS
OF THE MESSIAH

JESUS' THREE
RELIGIOUS TRIALS
 

MATTHEW

MARK

LUKE

JOHN

Before
Annas
Nighttime
~1-3 AM

      

Jn 18:12-14,19-24+

Before
Caiaphas
Nighttime -
~1-3 AM

Mt 26:57-68+

Mk 14:53-65+

Lk 22:54, 63-65+

 

Before
Sanhedrin
Daybreak
~5 AM

Mt 27:1+

Mk 15:1+

Lk 22:66-71+

  

JESUS' THREE
CIVIL TRIALS

Before
Pilate 

Mt 27:2, 11-14+

Mk 15:1-5+

Lk 23:1-5+

Jn 18:28-38+

Before"
Herod Antipas

 

 

Lk 23:6-12+

 

Before
Pilate

Mt 27:15-26+

Mk 15:6-15+

Lk 23:13-25+

Jn 18:39-19:16+

For a more detailed discussion of the rules/laws for trials, witnesses, etc. see Buss' ten page discussion "Extracts from the Mishna." 

ILLEGALITIES OF THE
JEWISH TRIALS

Gotquestions.org - The trials before Jewish authorities, the religious trials, showed the degree to which the Jewish leaders hated Him because they carelessly disregarded many of their own laws. There were several illegalities involved in these trials from the perspective of Jewish law:

  1. No trial was to be held during feast time.
  2. Each member of the court was to vote individually to convict or acquit, but Jesus was convicted by acclamation.
  3. If the death penalty was given, a night must pass before the sentence was carried out; however, only a few hours passed before Jesus was placed on the Cross.
  4. The Jews had no authority to execute anyone.
  5. No trial was to be held at night, but this trial was held before dawn.
  6. The accused was to be given counsel or representation, but Jesus had none.
  7. The accused was not to be asked self-incriminating questions, but Jesus was asked if He was the Christ.
    (Source: What trials did Jesus face before His crucifixion?)

Dr. Eric Frykenberg, veteran missionary who spent half a century in India, could regale friends with incidents of his life in the field. One day someone asked, “Dr. Frykenberg, what was the most difficult problem you ever faced?” Without hesitation he answered, “It was when my heart would grow cold before God. When that happened, I knew I was too busy. I also knew it was time to get away. So I would take my Bible and go off into the hills alone. I’d open my Bible to Matthew 27, the story of the Crucifixion, and I would wrap my arms around the Cross. And then I’d be ready to go back to work.” —Leslie B. Flynn

Matthew 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor.   

Related Passages:

Genesis 22:9+ Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood.

Isaiah 53:7+  He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. 

JESUS TRANSFERRED TO
AUTHORITY OF PILATE

And they bound (deo) Him, and led Him away (apago) and delivered (paradidomi) Him to Pilate the governor - Note they led Him like a sheep to slaughter, not driven like cattle. Jesus allowed Himself to be led. (Isa 53:7+) This transfer was necessary as the Jews lacked the authority to carry out their sentence of death (actual sentence of "death" on recorded in Mt 27:1+). The leaders brought Jesus to Pilate with three false accusations because they knew their verdict of death for blasphemy would not carry weight with the Romans -- (1) Jesus was a revolutionary; (2) He incited the people to not pay their taxes; (3) He claimed to be a king in opposition to Caesar (in effect an accusation of treason) (Lk 23:2+). The  Jews actually give a fourth charge in Lk 23:5+ that "He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.”  

The fact that the Jews went to Pilate shows the intense hatred of the Jewish religious leaders for Jesus. Why do I say that? They had a bitter, intense hatred for Pilate, but their greatest hatred was toward their Messiah! It has always been the case that opposition to Christ unites the bitterest of foes! 

Jesus being delivered to Pilate is a fulfillment of Jesus' prophecy "will hand Him over (paradidomi) to the Gentiles (PILATE) to mock and scourge and crucify Him, and on the third day He will be raised up.”." (Mt 20:19+)

A B Bruce - “The ordinary residence of procurators was Caesarea, on the sea coast, but it was their custom to be in Jerusalem at Passover time, with a detachment of soldiers, to watch over the public peace.”

NET NOTE - The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

Delivered (betray, commit, entrust, hand over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi can describe the "illegal", treacherous or unjustified handing of someone over to someone as in a betrayal. It is used as a technical term of police and courts: “hand over into the custody of”. It is used of handing over a teaching and in 1 Corinthians 15:3 refers to the transmitting of or passing on of traditional instruction from Paul to the saints at Corinth. Paul is saying that he brought authoritative teaching, not something of his own origination. He did not design it, he only delivered what God had authored.

Summary - 1. hand over, give (over), deliver, give up Mt 10:19; 25:20, 22 ; 26:2, 15, Mk 13:11f; 15:15; Lk 4:6; 21:12; 22:22; Jn 19:11, 30; Acts 3:13; 12:4; 28:17; Ro 1:24, 26, 28; 1 Cor 5:5; 13:3; Eph 4:19. Risk Acts 15:26. the betrayer Mt 26:25, 46, 48; Lk 22:21; Jn 18:2, 5.—2. give over, commend, commit Acts 14:26; 15:40; 1 Pt 2:23.—3. hand down, pass on, transmit, relate, teach oral or written tradition Mk 7:13; Lk 1:2; Ac 6:14; 16:4; 2 Pt 2:21; Jude 3.—4. allow, permit Mk 4:29.

Friberg -  from a basic meaning give over from one's hand to someone or something; (1) of authoritative commitment of something to someone entrust, commit, give or hand over, deliver (Mt 11.27 ; 25.20); (2) of a self-sacrificial love give up, yield up, risk (one's life) (Acts 15.26); (3) as a legal technical term for passing someone along in the judicial process hand over, turn over, deliver up (Mk 15.1); of an unjustified act of handing someone over to judicial authorities betray (Mt 10.4); of God's judicial act of handing someone over to suffer the consequences of his wrongdoing deliver up, hand over, give up (to) (Ro 1.24); of the church's authoritative disciplining deliver over, hand over to the control of (1Co 5.5); (4) as a religious technical term for passing along traditions, decisions, teachings hand down, transmit, pass on (Acts 16.4); (5) permit, allow; of a crop whose ripeness "hands it over" to harvesting (Mk 4.29)  (Borrow Analytical Lexicon of the Greek New Testament)

Paradidomi in Matthew - Matt. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26

QUESTION -Who was Pontius Pilate?

ANSWER - Pontius Pilate was the Roman governor of Judea from A.D. 26-36, serving under Emperor Tiberius. He is most known for his involvement in condemning Jesus to death on a cross.

Outside of the four Gospels, Pontius Pilate is mentioned by Tacitus, Philo, and Josephus. In addition, the “Pilate Stone,” discovered in 1961 and dated c. A.D. 30, includes a description of Pontius Pilate and mentions him as “prefect” of Judea. Pilate is also mentioned in the apocryphal writings, but these were all written at much later dates.

EDITORIAL NOTE - Pilate was in fact appointed prefect or procurator by Tiberius Caesar in A.D. 26 (cf. IBD, 3:1229-31; ZPEB, 4:790-93). Prefects governed small, troubled areas; and in judicial matters they possessed powers like those of the far more powerful proconsuls and imperial legates; in short, they held the power of life and death, apart from appeal to Caesar. Following the banishment of Archelaus in A.D. 6, Judea and Samaria were made into one Roman province governed by a prefect or procurator who normally lived at Caesarea but often came to Jerusalem during the feasts to be close to the potential trouble spot. Extra-biblical sources portray Pilate as a cruel, imperious, and insensitive ruler who hated his Jewish subjects and took few pains to understand them (e.g., Jos. Antiq. XVIII, 35 [ii.2], 55-62 [iii.12], 177-78 [vi.5]; War II, 169-77 [ix.2-4]; Philo, ad Gaium 38; cf. Hoehner, Herod Antipas, pp. 172-83). He stole korban (see on Mt 15:5) money to build an aqueduct; and when the population of Jerusalem rioted in protest, he sent in soldiers who killed many. He defiled Jerusalem more than once (cf. Luke 13:1). (Expositor's Bible Commentary) (See a summary of PILATE'S FOUR MISTAKES IN GOVERNING JUDEA from R Larry Overstreet) 

In the Bible, Pontius Pilate is mentioned solely in connection with the trials and crucifixion of Jesus. The Synoptic Gospels (Matthew, Mark, and Luke) portray Pilate as reluctant to crucify Jesus. Pilate calls the charges against Jesus “baseless” (Luke 23:14) and several times declares Jesus to be not guilty: “What crime has this man committed? I have found in him no grounds for the death penalty” (Luke 23:22).

Pilate’s conscience was already bothering him when his wife sent him an urgent message concerning Jesus. The note begged him, “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matthew 27:19).

John’s Gospel offers some more detail of the trial, including an additional conversation between Pilate and Jesus. Jesus acknowledges Himself as a king and claims to speak directly for the truth. Pilate responds with the famous question, “What is truth?” (John 18:38). The question intentionally communicated multiple meanings. Here was a situation in which truth was compromised in order to condemn an innocent man. Pilate, who is supposedly seeking the truth, asks the question of the One who is Himself “the way, the truth, and the life” (John 14:6). A human judge, confused about the truth, was about to condemn the Righteous Judge of the world.

In the end, Pilate sought a compromise. Knowing Jesus had been handed over by the religious leaders out of envy, he appealed to the crowds at the Passover, asking which “criminal” should be set free, Jesus or Barabbas? The leaders convinced the crowd to cry out for Barabbas (Matthew 27:20–21). Giving in to political pressure, Pilate authorized both the flogging and crucifixion of Jesus: “Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified” (Mark 15:15).

Pilate had the charge against Jesus posted on the cross above Jesus’ head: “THIS IS JESUS, THE KING OF THE JEWS” (Matthew 27:37). As soon as Jesus died, Joseph of Arimathea asked Pilate for the body of Jesus in order to bury Him, and Pilate granted the request (John 19:38). The last glimpse we have of Pontius Pilate is when he assigns guards for Jesus’ tomb (Matthew 27:64-66).

Pontius Pilate’s brief appearance in Scripture is full of tragedy. He ignored his conscience, he disregarded the good advice of his wife, he chose political expediency over public rectitude, and he failed to recognize the truth even when Truth was standing right in front of him. When given an opportunity to evaluate the claims of Jesus, what will we decide? Will we accept His claim to be the King, or will we follow the voice of the crowd?

SPECIAL TOPIC: PONTIUS PILATE - Bob Utley (See also Who was Pontius Pilate?) 

  1. The Man
    1. Place and time of birth unknown
    2. Of the Equestrian order (upper middle class of Roman society)
    3. Married, but no known children
    4. Earlier administrative appointments (of which there must have been several) unknown
  2. His Personality
    1. Two different views
      1. Philo (Legatio and Gaium, 299-305) and Josephus (Antiq. 18.3.1 and Jewish Wars 2.9.2-4) depict him as a cruel and uncompassionate dictator.
      2. The NT (Gospels, Acts) presents a weak, easily manipulated Roman procurator.
    2. Paul Barnett, Jesus and the Rise of Early Christianity (BORROW), pp. 143-148, gives a plausible explanation of these two views.
      1. Pilate was appointed procurator in A.D. 26 under Tiberius, who was pro-Jewish (cf. Philo, Legatio and Gaium, 160-161) on the advice of Sejanus, Tiberius' anti-Jewish, chief advisor.
      2. Tiberius suffered a loss of political power to L. Aelius Sejanus, his praetorian prefect who became the real power behind the throne and who hated Jews (Philo, Legatio land Gaium, 159-160).
      3. Pilate was a protege of Sejanus and tried to impress him by
        1. bringing Roman standards into Jerusalem (A.D. 26), which other procurators had not done. These symbols of Roman gods inflamed the Jews (cf. Josephus' Antiq. 18.3.1; Jewish Wars 2.9.2-3).
        2. minting coins (A.D. 29-31) which had images of Roman worship engraved on them. Josephus says he was purposefully trying to overturn Jewish laws and customs (cf. Josephus, Antiq. 18.4.1-2).
        3. taking money from the temple treasury to build an aqueduct in Jerusalem (cf. Josephus' Antiq. 18.3.2; Jewish Wars 2.9.3).
        4. having several Galileans killed while offering a sacrifice at Passover in Jerusalem.
        5. bringing Roman shields into Jerusalem in A.D. 31. Herod the Great's son appealed to him to remove them, but he would not, so they wrote Tiberius, who demanded they be removed back to Caesarea by the sea (cf. Philo, Legatio and Gaium, 299-305).
        6. having many Samaritans slaughtered on Mt. Gerizim (A.D. 36/37) as they searched for sacred objects of their religion, which had been lost. This caused Pilate's local superior (Vitellius, Prefect of Syria) to remove him from office and send him to Rome (cf. Josephus, Antiq. 18.4.1-2).
      4. Sejanus was executed in A.D. 31 and Tiberius was restored to full political power; therefore, #a, b, c, and d were possibly done by Pilate to earn Sejanus' trust; #e and f could have been attempts to earn Tiberius' trust, but may have backfired.
      5. It is obvious with a pro-Jewish emperor restored, plus an official letter to procurators from Tiberius to be kind to Jews (cf. Philo, Legatio and Gaium, 160-161), that the Jewish leadership in Jerusalem took advantage of Pilate's political vulnerability with Tiberius and manipulated him to have Jesus crucified. This theory of Barnett brings the two views of Pilate together in a plausible way.
  3. There are many factors involved in Pilate's actions, but the most significant ones were
    1. He acknowledged Jesus' innocence.
    2. He understood the Sanhedrin's manipulation and threats (cf. John 19:12).
    3. His own wife had warned him (cf. Matt. 27:19-20).
    4. He was afraid of a riot during the Feast days (cf. Luke 23:18).
    5. Pilate was very superstitious himself (cf. John 19:7-8).
  4. Fate
    1. He was recalled and arrived in Rome just after Tiberius' death (A.D. 37).
    2. He was not reappointed.
    3. His life is unknown after this. There are many later theories, but no secure facts.

Related Resources:

Matthew 27:3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders,

Related Passages:

Matthew 26:14-16 Then one of the twelve, named Judas Iscariot, went to the chief priests 15 and said, “What are you willing to give me to betray Him to you?” And they weighed out thirty pieces of silver to him. 16 From then on he began looking for a good opportunity to betray Jesus. 

Matthew 26:47-50  While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. 48 Now he who was betraying Him gave them a sign, saying, “Whomever I kiss, He is the one; seize Him.” 49 Immediately Judas went to Jesus and said, “Hail, Rabbi!” and kissed Him. 50 And Jesus said to him, “Friend, do what you have come for.” Then they came and laid hands on Jesus and seized Him. 

JUDAS' REMORSE
W/O REPENTANCE

The episode describing what happened to Judas is recorded only in Matthew 27:3-10.

Then when Judas, who had betrayed (paradidomi) Him, saw that He had been condemned (katakrino) - Judas apparently followed the trials (and tribulations) of Jesus on this fateful day which would prove to be his last day on earth. Some have speculated that Judas thought Jesus would use His miraculous power to liberate Himself. Well, in one sense He would, but He would not use His resurrection power until after He was crucified!

Saw in this case probably means like Peter (Lk 22:61) Judas literally saw Jesus, possibly even seeing the brutality to which he was subjected. One can only imagine what thoughts went through this mind as he witnessed this vile mistreatment of the most perfect Man he had ever known.

He felt remorse (metamellomai) and returned (strepho) the thirty pieces of silver (see note) to the chief priests (archiereus) and elders (presbuteros) - Judas had regret but did not repent regarding his betrayal of Jesus! Judas expressed sorrow, but not a godly sorrow which leads to true repentance

For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. 11 For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter. (2 Cor 7:10, 11+)

NET NOTE - NET = "Now when Judas" - Greek “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

True repentance is displeasure at sin, which,
along with love and desire for righteousness,
arises out of fear and reverence for God.
-- John Calvin

MacArthur on remorse versus repentance - True biblical repentance is not psychological, emotional human remorse, seeking merely to relieve stress and improve one’s circumstances. Though it inevitably produces the fruit of a changed life (cf. Matt. 3:8; Luke 3:8; Acts 26:20), it is not behavioral, but spiritual. The sorrow of the world—remorse, wounded pride, self-pity, unfulfilled hopes—has no healing power, no transforming, saving, or redeeming capability. It produces guilt, shame, resentment, anguish, despair, depression, hopelessness, even, as in the case of Judas (Matt. 27:3-5), death. (See  2 Corinthians Commentary See also 2 Cor 7:10, 11+)

Leon Morris: Before moving on to the treatment of Jesus at the hands of the Romans Matthew finishes the story of Judas. He tells of that man’s remorse and suicide and of the curious mental processes of the hierarchy who had not scrupled to use the money at their disposal to procure the arrest of Jesus so that he could be killed, but who did scruple to put this same money back into the temple treasury. Characteristically Matthew sees a fulfilment of prophecy in their ultimate use of the funds. The incident is found in this Gospel and in Acts 1 only. Stendahl thinks that Matthew’s placing of the death of Judas at this point “indicates that he understands the decision of the Sanhedrin as the crucial one” (in v. 3 Jesus is already spoken of as “condemned”). (See The Gospel According To Matthew) 

Charles Swindoll: As Matthew’s camera zooms in on the traitor, we find him in a no-man’s-land. Having betrayed Jesus, he could never return to that familiar circle of disciples that had been his family for the past three years. And since he had fulfilled his usefulness to the Jewish leaders by leading the soldiers to Jesus, they wanted nothing more to do with him. Judas stood in the place of an outcast. To make matters worse, as the sun rose over Jerusalem, it suddenly dawned on him what he had done: He had betrayed the Messiah into the hands of sinners. One expositor envisions that the sight of Jesus being brutalized and hauled away “was devastating to Judas, more than even his money-hungry mind, his sordid soul, and his seared conscience could deal with. He felt remorse as he began to experience the intense, excruciating pain that is unique to profound guilt.” (See Insights on Matthew 16–28 - Page 274)

Donald Hagner: Did it simply dawn upon Judas that he had been responsible for the great injustice of the condemnation of a truly righteous and good man? At the same time, the narrative has an unmistakable inevitability about it. We can pity Judas, but we cannot make a hero out of him, nor alas even a believer. As the Son of Man fulfills the prophecies, so too do Judas and the Jewish priests, as they act freely out of their own unfortunate motives, unwittingly acting as instruments for the accomplishment of God’s purposes and the fulfillment of scripture. In no sense are we allowed to take Judas or the Jewish authorities as representing Jews or Judaism in general, let alone “the essence of Jewishness.” In such thinking lies the evil root of antiSemitism. (Quoted by Paul Apple Matthew 27:3-10) 

Let us beware of trusting to a late repentance....
ONE penitent thief was saved in the hour of death, that no man might despair,
but ONLY ONE, that no man might presume.

J C Ryle on remorse - This is a point which deserves special attention. It is a common saying, "that it is never too late to repent." The saying, no doubt, is true, if repentance be true; but unhappily late repentance is often not genuine. It is possible for a man to feel his sins, and be sorry for them--to be under strong convictions of guilt, and express deep remorse--to be pierced in conscience, and exhibit much distress of mind--and yet, for all this, not repent with his heart. Present danger, or the fear of death, may account for all his feelings, and the Holy Spirit may have done no work whatever in his soul. Let us beware of trusting to a late repentance. "Now is the accepted time. Today is the day of salvation." (2Co 6:2+) ONE penitent thief was saved in the hour of death, that no man might despair, but ONLY ONE, that no man might presume. Let us put off nothing that concerns our souls, and above all not put off repentance, under the vain idea that it is a thing in our own power. The words of Solomon on this subject are very fearful. "I will not answer when they cry for help. Even though they anxiously search for me, they will not find me." (Pr 1:28+)

Remorse (regret, change mind) (3338) metamellomai from metá = denoting change of place or condition + mélomai, = be concerned) means feel remorse or regret (Mt 27:3), to be sorry afterwards or  to think differently afterward (the sense in Heb 7:21). But mere sorrow avails nothing unless it leads to change in one's heart, mind and life (metanoia), the sorrow according to God (2 Cor. 7:9). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

Zodhiates - To regret (Matt. 21:29, 32; 27:3; 2 Cor. 7:8; Heb. 7:21 quoted from Ps. 110:4). The aor. pass. metemelethēn has the meaning of changing one’s mind or purpose after having done something regrettable. Contrasted with metanoeo (3340), to repent, it expresses the mere desire that what is done may be undone, accompanied with regrets or even remorse, but with no effective change of heart. Metaméleia (which does not occur in the NT) is an ineffective repentance for which the forgiveness of sins is not promised (as it is for metanoia [3341], repentance, see Mark 1:4; Luke 3:3; Acts 2:38). Metamélomai, on the part of man, means little or nothing more than a selfish dread of the consequence of what one has done, whereas metanoeo means regret and forsaking the evil by a change of heart brought about by God’s Spirit. On the part of God in Heb. 7:21, metamélomai means His plan of salvation for man can have no improvement; He made no mistake (BORROW The complete word study dictionary : New Testament page 968)

Metamellomai - 5v - Matt. 21:29; Matt. 21:32; Matt. 27:3; 2 Co. 7:8; Heb. 7:21

Advance Information - Robert Morgan

Our faith in Christ isn’t based on wishful thinking, nor does it consist of blind leaps. Jesus provided “many infallible proofs,” including fulfilled Old Testament prophecy. Every phase of our Lord’s passion was predicted. Some examples:

  1. Betrayed by a friend (Ps. 41:9; 55:12–14).
  2. Sold for 30 pieces of silver, thrown on the floor of a temple and later given to a potter (Zech. 11:12–13).
  3. Accused by false witnesses (Ps. 109:2).
  4. Silent before accusers (Isa. 53:7).
  5.  Mocked and Beaten (Isa. 50:6; 53:5).
  6.  Pierced in hands and feet (Ps. 22:16).
  7. Crucified with thieves (Isa. 53:9, 12).
  8. Ridiculed (Ps. 22:7).
  9.  Garments gambled away (Ps. 22:18).
  10. Agonized by thirst (Ps. 22:15).
  11. No bones broken (Ex. 12:46; Num. 9:12; Ps. 34:20).
  12. Pierced (Ps. 22:16; Zech. 12:10).
  13. Buried with the rich (Isa. 53:9).

CONCLUSION: God told us before it happened, so that we might believe after it happened. Put your faith in Christ today, who loved you and gave Himself for you.

QUESTION - Who was Judas Iscariot?

ANSWER - Judas Iscariot is typically remembered for one thing: his betrayal of Jesus. He was one of the twelve disciples who lived with and followed Jesus for three years. He witnessed Jesus’ ministry, His teaching, and His many miracles. He was the treasurer for the group and used this trusted position to steal from their resources (John 12:6).

Judas was a common name in that era, and there are several other Judases mentioned in the New Testament. One of the other disciples was named Judas (John 14:22), and so was one of Jesus’ own half-brothers (Mark 6:3). To differentiate, John 6:71 and John 13:26 refer to Christ’s betrayer as “Judas, son of Simon Iscariot.”

Scholars have several ideas about the derivation of the surname. One is that Iscariot refers to Kerioth, a region or town in Judea. Another idea is that it refers to the Sicarii, a cadre of assassins among the Jewish rebels.

The possible association with the Sicarii allows for interesting speculation about Judas’ motives for his betrayal, but the fact that he made a conscious choice to betray Jesus (Luke 22:48) remains the same. The surname Iscariot is useful, if for no other reason, in that it leaves no doubt about which Judas is being referred to.

Here are some of the facts we glean from key verses about Judas and his betrayal:

Money was important to Judas. As already mentioned, he was a thief, and, according to Matthew 26:13–15, the chief priests paid him “thirty silver coins” to betray the Lord.

Jesus knew from the very beginning what Judas Iscariot would do. Jesus told His disciples, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70). And at the Last Supper, Jesus predicted His betrayal and identified the betrayer: “Jesus answered, ‘It is the one to whom I will give this piece of bread when I have dipped it in the dish.’ Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon” (John 13:26).

Jesus said that Judas Iscariot was not “clean”; i.e., he had not been born again and was not forgiven of his sins (John 13:10–11). In fact, Judas was empowered to do what he did by the devil himself: “As soon as Judas took the bread [that Jesus had given him], Satan entered into him” (John 13:27).

The other disciples had no clue that Judas Iscariot harbored treacherous thoughts. When Jesus mentioned a betrayer in their midst, the other disciples worried that it was they who would prove disloyal (John 13:22). No one suspected Judas. He was a trusted member of the Twelve. Even when Jesus told Judas, “What you are about to do, do quickly,” (John 13:27), and Judas left the Last Supper, the others at the table simply thought Judas had been sent to buy more food or to give something to charity (verses 28–29).

Judas Iscariot betrayed the Lord with a kiss, perfectly in keeping with his brazen duplicity (Luke 22:47–48). After committing his atrocious act, Judas “was seized with remorse and returned the thirty silver coins to the chief priests and the elders” (Matthew 27:3). But we learn that remorse does not equal repentance—rather than make amends or seek forgiveness, “he went away and hanged himself” (Matthew 27:5).

Judas Iscariot fulfilled the prophecy of Psalm 41:9, “Even my close friend, someone I trusted, one who shared my bread, has turned against me” (cf. John 13:18). Yet Judas was fully responsible for his actions. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24).

Matthew 27:6–8 reports that the chief priests took the “blood money” from Judas and bought a potter’s field as a place for burying foreigners (thus fulfilling the prophecy of Zechariah 11:12–13). Acts 1:18–19 continues the story of what happened after Judas’ death and gives some additional information. Luke reports, “With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.” The additional detail we learn from Luke is that, after Judas hanged himself, his dead body fell into the very field purchased with his ill-gotten gains.

Given the fact of Judas’ close proximity to Jesus during three years of ministry, it is hard to imagine how he could follow through on such a dastardly betrayal. Judas’ story teaches us to guard against small, gradual failings that gain strength and power in our lives and that could open the door to more deadly influences. His story is also a great reminder that appearances can be deceiving. Jesus taught, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:22–23).

QUESTION - What is the significance of thirty pieces of silver? | GotQuestions.org

ANSWER - In Hebrew culture, thirty pieces of silver was not a lot of money. In fact, it was the exact price paid to the master of a slave if and when his slave was gored by an ox (Exodus 21:32). The slave’s death was compensated by the thirty pieces of silver. There are two other places in the Bible that specifically mention the amount of thirty pieces of silver, and they are directly linked. The first passage is in Zechariah, which contains a prophecy that is later fulfilled in the book of Matthew.

Leading up to the prophecy of the thirty pieces of silver is a description of a strange episode in Zechariah’s life. God had the prophet Zechariah play the part of a shepherd and care for a flock “doomed to slaughter” (Zechariah 11:4–14). God used this to illustrate a prophetic judgment against Israel for crucifying Christ, predicting the fall of Israel in AD 70 and the subsequent scattering of the nation. There are several elements in this passage that point to it as a prophecy about Jesus. First, Zechariah says he “got rid of the three shepherds” of the doomed flock (Zech 11:8). The “three shepherds” are probably a reference to the three religious offices during Jesus’ day that worked to condemn Jesus: the elders, the scribes, and the chief priests (Matthew 16:21). Second, Zechariah breaks his two shepherding staffs. One is named Favor and is broken to symbolize the breaking of the Mosaic Covenant by the disobedient people and God’s setting aside His favor or providential care to allow judgment to come upon them (Zechariah 11:10). The second staff, named Union, is broken to represent the breaking up of the nation by the Romans.

Another prophetic reference is found in the thirty pieces of silver given to Zechariah after his work as a shepherd. He went to those he worked for and asked them to pay him what they thought he was worth. They gave him thirty pieces of silver, which he sarcastically calls a “handsome price” because it was such a small amount (Zechariah 11:13)—the price paid for a slave’s accidental death. The employers meant to insult Zechariah with this amount of money. Returning the insult, God tells Zechariah to “throw it to the potter,” and Zechariah tossed the money into the house of the Lord to be given to the potter.

These actions are a shockingly accurate and detailed prophecy, for when Judas Iscariot bargained with the leaders of Israel to betray the Lord Jesus, he asked, “What are you willing to give me if I deliver him over to you?” The murderous cabal then counted out for Judas “thirty pieces of silver” (Matthew 26:15). That’s all they considered Jesus to be worth.

Later, Judas was overcome with guilt for betraying Jesus, and, fulfilling Zechariah’s vivid prophecy, he threw the thirty silver coins into the temple (Matthew 27:3–5). The Jewish leaders used the thirty pieces of silver to buy a field from a potter, again as Zechariah had predicted (Matthew 27:6–10). It was in that field that Judas hanged himself.

Matthew 27:4 saying, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to that yourself!”

  • I have sinned: Ge 42:21,22 Ex 9:27 10:16,17 12:31 1Sa 15:24,30 1Ki 21:27 Ro 3:19 
  • innocent: Mt 27:19,23,24,54 2Ki 24:4 Jer 26:15 Jon 1:14 Lu 23:22,41,47 Jn 19:7 Ac 13:28 Heb 7:26 1Pe 1:19 
  • What: Mt 27:25 Ac 18:15-17 1Ti 4:2 Titus 1:16 1Jn 3:12 Rev 11:10 
  • see: 1Sa 28:16-20 Job 13:4 16:2 Lu 16:25,26 
  • See James Stalker's chapter on Judas Iscariot
  • Matthew 27 Resources - Multiple Sermons and Commentaries

JUDAS' VERDICT 
JESUS NOT GUILTY!

Saying, “I have sinned (hamartano) - Sinned means in simple terms Judas missed the mark, which is an understatement in his case. If one were to classify severity of sins, this would probably be the greatest sin ever committed. Clearly, the Holy Spirit was at work, for Jesus taught that one of His roles was to convict of sin (John 16:8+). Convicted in his conscience, Judas now confesses. But the idiom "too little, too late" aptly applies to Judas' feeble, futile confession.

By betraying (paradidomi) innocent (athoos) blood (haima).” - Judas confesses to the Sanhedrin but not to God and does not exhibit repentance. His declaration serves as a first hand testimony to the sinless life of Jesus, for he had been intimately associated with Him for 3 years. Here is a man who knew exactly Who Jesus was and yet he still rejected Him. 

THOUGHT - There is surely a lesson here -- one can have all the truth in the world presented to them about Jesus and even ostensibly receive it, but still be eternally lost because they refuse to bow their knee and surrender their will to Him in simple childlike faith (Mk 10:15+). And like Judas such individuals who are exposed to greater spiritual light will tragically experience a greater degree of eternal punishment! See Jesus' stern warning in Mt 11:21-24+. 

"Nothing in my hand I bring, 
Simply to the cross I cling; 
Naked, come to Thee for dress, 
Helpless, look to Thee for grace."

The Sanhedrin ignore Judas assessment of Jesus' having innocent blood. The religious leaders could care less that Jesus is innocent, for their hearts are hardened and the necks stiffened to follow through with their murder of Jesus. 

Sin brings fear.
Confession brings freedom.

While this saying is certainly true for believers as John writes in 1Jn 1:9+, Judas demonstrates that confession without repentance does not bring freedom! I suppose this begs the question - Can a genuine believe confess and yet not repent? What has your personal experience been beloved? 

Spurgeon - Judas had been with our Lord in public and in private; and if he could have found a flaw in Christ’s character, this would have been the time to mention it; but even the traitor, in his dying speech, declared that Jesus was ‘innocent.'” 

Perhaps Judas either knew or recalled the words of Moses...

Deuteronomy 27:25+ ‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’ 

But (term of contrast) they said, “What is that to us? See to that yourself!” - These religious bigots disclaim responsibility with their callous reply! I like the NIV "That's your responsibility!" or the NLT "That's your problem!" "Look after your own guilt." The Jewish leaders in effect "wash their hands" of Judas' betrayal of Jesus. They could care less, for finally they had achieved the goal they had sought for so many months, that is, to put an end to Jesus' life. 

Leon Morris: Judas’ remorse leads him to try to undo his pact with the chief priests. It is a futile course, however, for the cynical authorities have no interest in either Judas’ guilt (cf. Deut. 27:25) or in Jesus’ innocence. And so, with no apparent way out, Judas succumbs to despair and hangs himself (cf. 2Sa 17:23 for an OT incident that parallels the story of Judas)  (See The Gospel According To Matthew) 

Innocent (121)(athoos from a = without + thoe = penalty) means having never been punished, free from guilt, unpunished, free from a thing, unharmed, not deserving punishment (from Liddell-Scott)

Vine - primarily denotes "unpunished" (a, negative, thoe, "a penalty"); then, "innocent," Matt. 27:4, "innocent blood," i.e., the blood of an "innocent" person, the word "blood" being used both by synecdoche (a part standing for the whole), and by metonymy (one thing standing for another), i.e., for death by execution (some mss. have dikaion, "righteous"); Matt. 27:24, where Pilate speaks of himself as "innocent." (Vine's Expository Dictionary of Old Testament and New Testament Words)

Gilbrant -  Classical Greek There is a moderately wide semantic range attested by the adjective athōos among classical writers. Probably originating from a negating alpha (1) prefix plus the noun thōē, “penalty, punishment,” athōos can denote “unpunished, unpenalized” for something (Liddell-Scott). Second, the emphasis can be upon the condition of someone: “innocent, not deserving punishment, guiltless.” Third, in the active sense it can describe someone/thing as “causing no harm, harmless” (ibid.).

Septuagint Usage There are over 50 occurrences of athōos in the Septuagint; when there is a corresponding Hebrew term it is usually one of two: nāqâh (niphal, piel), “be free of, exempt, innocent,” or nāqî, “free, innocent.” It can speak of being “released” from an oath (e.g., Genesis 24:41) and it particularly occurs in legal contexts with reference to “being free from responsibility” or “innocent” (e.g., Exodus 21:19,28; 23:7; cf. Job 10:14). The classical sense “cause no harm” is also attested (Numbers 5:19, curse not affecting an innocent woman accused of unfaithfulness; cf. 1 Samuel 25:26 [LXX 1 Kings 25:26]).

The “innocent” are watched over by God, and it is especially heinous to kill an innocent person (Exodus 23:7). Note the proximity of dikaios (1337)in Deuteronomy 27:25; Susanna 53; Psalm 94:21 (LXX 93:21); 1 Samuel 19:5 (LXX 1 Kings 19:5); cf. 2 Samuel 3:28 (LXX 2 Kings 3:28); Jeremiah 2:34. “Innocent blood” is a recurring phrase describing the murder of the righteous (= innocent) by the wicked (e.g., 2 Kings 24:4 [LXX 4 Kings 24:4]; Jeremiah 19:4; 1 Maccabees 1:37; 2 Maccabees 1:8).

“Innocence” acquires a positive religious meaning in some texts and stands in direct contradistinction to the wicked (Psalms 10:8 [LXX 9:29]; 15:5 [14:5]). The “innocent” are like the “faithful” of God (Psalm 18:25 [LXX 17:25]); they have “innocent (athōos) hands and a pure heart” (Psalm 24:4 [LXX 23:4]). At times innocence, lack of guilt, is set in cultic imagery (Psalms 26:6 [LXX 25:6]; 73:13 [72:13]).

New Testament Usage - Somewhat surprisingly, given the use of athōos in the Septuagint to denote the faithful of God, it only appears twice in the Greek New Testament, both in Matthew chapter 27. Neither text is paralleled in the Synoptic tradition; however, an interesting variation in the manuscripts at 27:4 is informative. Some manuscripts (B1, L, O, Old Latin, and Vulgate and some versions) read dikaios instead of athōos. This suggests the association between the “righteous” and the “innocent” continued. Either text makes sense: Judas lamented that he had betrayed “innocent” blood (the life of the righteous one, Jesus). Obviously Matthew was influenced by the Septuagintal phraseology, “innocent blood” (see above).

Later, in Matthew 27:24 Pilate washed his hands, thus symbolizing his innocent role in the death of Jesus (cf. Psalms 26:6 [LXX 25:6]; 73:13 [72:13]). This set the stage for the laying of the blame for the death of the “Blameless One” squarely upon the shoulders of the Jewish mob that cried for Barabbas rather than for their Messiah (cf. verse 25ff.; Acts 2:22-24). (Complete Biblical Library)

ATHOOS - 2V - Matt. 27:4; Matt. 27:24

ATHOOS IN SEPTUAGINT -Gen. 24:41; Exod. 21:19; Exod. 21:28; Exod. 23:7; Num. 5:19; Num. 5:28; Num. 5:31; Num. 32:22; Deut. 24:5; Deut. 27:25; Jos. 2:17; Jos. 2:19; 1 Sam. 19:5; 1 Sam. 25:26; 1 Sam. 25:31; 2 Sam. 3:28; 2 Sam. 14:9; 1 Ki. 2:5; 2 Ki. 21:16; 2 Ki. 24:4; 2 Chr. 36:5; Est. 8:12; Job 9:28; Job 10:14; Job 12:6; Job 22:30; Ps. 10:8; Ps. 15:5; Ps. 18:25; Ps. 24:4; Ps. 26:6; Ps. 73:13; Ps. 94:21; Ps. 106:38; Jer. 2:34; Jer. 2:35; Jer. 7:6; Jer. 19:4; Jer. 22:3; Jer. 22:17; Jer. 26:15; Jer. 46:28;

Blood (129) haima  is literally the red fluid that circulates in the heart, arteries, capillaries, and veins of a vertebrate animal carrying nourishment and oxygen to and bringing away waste products from all parts of the body and thus is essential for the preservation of life. Haima gives us English words like hemorrhage (Gk - haimorragia from haimo- + rragia from regnuo - to burst) English derivatives inclue hematology (study of blood) and "leukemia" which is from leuco (white) plus haima (blood), which is fitting as leukemia is a disease that affects the white blood cells. Derivatives of haima are : haimatekchusía (130), shedding of blood; haimorroéō (131), to hemorrhage. Haima was used to describe “descent” or “family” in ancient times. “To shed blood” is to destroy life.

The Sorrow Of Betrayal

I have sinned by betraying innocent blood. — Matthew 27:4

Today's Scripture : Matthew 27:1-10

When I was a boy, my dad observed my spendthrift ways and often said that money burned a hole in my pocket. I suppose it’s not unlike the way those 30 pieces of silver burned a hole in Judas’ heart after he had betrayed Jesus for a little cash. Imagine how he must have felt as he watched his friend Jesus, with hands bound, being led to trial. Judas had seen those hands calm the stormy sea and touch the blind and lame. How often those loving hands had touched his own life!

For Judas, the silver was no longer a reward but rather a reminder of what he had done to Jesus. With every step, the clanging coins sounded a dirge of condemnation, until in despair he admitted, “I have sinned by betraying innocent blood” (Matt. 27:4).

When we make choices that betray Jesus, eventually our lives become filled with sorrow. Even well-intentioned followers find that their desire to love and serve Him is frequently on a collision course with the lure of cash or other seductions. But the things we have gained at His expense ultimately and inevitably become clanging symbols of sorrow and regret.

The next time you have to make a choice about cash—or anything else—remember the clatter of Judas’ condemning coins, and don’t betray your loving Leader. By:  Joe Stowell  (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Jesus is all the world to me,
And true to Him I’ll be;
O how could I this Friend deny,
When He’s so true to me?
—Thompson

When faced with a choice, don’t betray your loving Leader.

Killed With Kisses

Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" — Luke 22:48

Today's Scripture : Matthew 27:3-10

If Judas the betrayer had truly repented, would Jesus have accepted him? I believe so. No one can out-sin the grace of God. Judas may have saddened our Lord more by hanging himself than by betraying Him. I think his act of despair meant that he didn’t believe our Lord would forgive Him.

In the novel The Flight Of The Shadow, author George MacDonald tells a story of a young girl, Belorba Whichcote, who lived with her uncle. One morning she watched him take a piece of jewelry out of a cabinet drawer, hold it up briefly to the light, and then quickly put it back.

After her uncle left the house for the day, Belorba looked in the drawer without his permission. Guilt immediately flooded her sensitive heart. She sat and nervously waited for his return. When he came back late that evening, she fell at his feet, confessed what she had done and how awful she felt. Then she sobbed, “Please, Uncle, will you kill me?”

“Yes, yes,” her uncle replied. “I will kill you, my darling! This way! This way!” Then, stretching out his arms, he drew her in and covered her face with kisses.

What a marvelous picture of our Lord’s love for the sinner who comes humbly before Him! How He longs to “kill us” with kisses!  By:  David H. Roper (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The pain of facing up to truth
And saying "I am wrong"
Is soothed by Christ's redeeming love,
Which fills the heart with song. 
—D. De Haan

Sin brings fear; confession brings freedom.

Matthew 27:5 And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself.

Related Passages:

Proverbs 10:2  Ill-gotten gains do not profit ("treasures of wickedness profit nothing") But righteousness delivers from death. 

Numbers 35:33-34 ‘So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it. 34 ‘You shall not defile the land in which you live, in the midst of which I dwell; for I the LORD am dwelling in the midst of the sons of Israel.’”

Acts 1:16-20+ (SEE NOTES ON HOW JUDAS DIED) “Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. 17 “For he was counted among us and received his share in this ministry.” 18 (Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. 19 And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.) 20 “For it is written in the book of Psalms, ‘LET HIS HOMESTEAD BE MADE DESOLATE, AND LET NO ONE DWELL IN IT’; and, ‘LET ANOTHER MAN TAKE HIS OFFICE.’ 

JUDAS' REMORSEFUL
RESPONSE

And he threw the pieces of silver into the temple sanctuary (naos) and departed (anachoreo) - Judas vainly attempted to "wash his hands" of the guilt by returning the silver. He reminds me of Pilate who also recognized Jesus' innocence and washed his hands in a vain attempt to wash away his guilt over the death of Christ which he authorized (Mt 27:24+). The "blood money" had already defiled Judas' hands and heart, so discarding the silver in the temple sanctuary served no penitential purpose for him. Sanctuary (naos) referred to the Central Shrine made up of the Holy Place and Holy of Holies as separate from the complete temple complex. Some writers made the absurd suggestion that Judas cast the silver into temple treasure as an act of charity. 

And he went away and hanged himself - Perhaps Judas knew this verse "‘Cursed is he who accepts a bribe to strike down an innocent person.’ And all the people shall say, ‘Amen.’" (Deut 27:25) Whether he knew it or not, he was cursed for Jesus said "woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." (Mk 14:21+) Hanged is anagcho (apo - intensifies meaning + agcho - to strangle) found only here and meaning to choke or strangle oneself and thus to hang oneself. 

Spurgeon - From the place whereon he hung him self he fell headlong and was dashed in pieces; thus every circumstance of horror attended his self-murder. Unhappy man! How short-lived was his profit! How eternal his loss! Will we give up Christ for gain or pleasure! O Lord, forbid it.

Bob Utley on hanged himself - This was not a theological proof-text about suicide bringing damnation (i.e., Catholic theology). There are several suicides mentioned in the OT: Judges 9:54; 16:30; 1 Sam. 31:4,5; 2 Sam. 17:23; 1 Kgs. 16:18. Nothing negative is ever said about these acts. It was Judas' lack of true repentance that sealed his lostness, not his taking his own life. The account of Judas' death in Acts 1:18+ does not contradict Matthew's account but supplements it. Apparently Judas hanged himself over a cliff and later the rope broke and his body fell and broke open.

Related Resources:

Daniel Doriani suggests "to remove such blood guilt, the guilty party must pay for his crime by his own death (Nu 35:33–34). Judas took his life “in an anguished attempt to atone for his guilt.” (Quoted by Paul Apple, p 1293)

Craig Blomberg: Judas responds in anger and despair. He hurls the money to the floor, probably in the temple treasury room (korbanas, v. 6), and goes out and kills himself. Was he inspired by the gruesome model of Ahithophel (2 Sam 17:23)? It is not possible to conclude from Judas's actions that suicide automatically damns a person. There may be reasons why believers would take their lives when they are not fully in control of their senses (e.g., when there is a chemical imbalance in the body), but the Scriptures never commend suicide as do certain non-Christian religions. Suicide is always sinful, in violation of the Sixth Commandment (Exod 20:13), even if it can be forgiven. In Judas's case, however, there is no scriptural warrant for the sentimental notion that he was actually saved. For the Jews, a hanging would have confirmed God's curse (Deut 21:23). By emphasizing Judas's fate, Matthew provides a dire warning to his community about the possible result of apostasy. (SEE Matthew: An Exegetical and Theological Exposition) 

Charles Swindoll: In his fit of remorse, Judas cast the thirty pieces of silver onto the temple floor and then hanged himself in a remote field (27:3-8). There his body remained, dangling between tree limb and ground until it decayed, became bloated, and eventually fell from the noose. Having landed on the rocky ground, it burst open, and his organs spilled out onto the earth (Acts 1:18-19). Ancient people would have considered this gruesome event as the most shameful way to die and an unthinkable way for a body to decay. In the Jewish mind, a hanged man was “accursed of God,” and if the corpse was not buried the same day, the land was considered defiled (Deut. 21:22-23). Moreover, Jews avoided cadavers at all costs. This was cursed ground. . . In a twist of irony, the money that had been paid to Judas became the money used to buy the land where he hanged himself. What a tragic legacy for a tragic life! (See Insights on Matthew 16–28 - Page 275 - Google Books) 

Jeffrey Crabtree: Peter further described Judas’ death (Acts 1:18-19) as being gruesome and stated that everyone in Jerusalem became aware of his death and the horrific details. Some interpreters assume the structure (a tree limb growing out over a precipice?) from which Judas hung himself gave way and he fell as described by Peter. (Quoted by Paul Apple page 1293)

NET NOTE - NET = "So Judas..." - Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

J C Ryle - Sin is, in truth, the hardest of all masters. In its service there is plenty of fair promises, but an utter dearth of performance. Its pleasures are but for a season. Its wages are sorrow, remorse, self-accusation, and too often death. Those who sow to the flesh, do indeed reap corruption. Are we tempted to commit sin? Let us remember the words of Scripture, "Your sin will find you out," and resist the temptation. Let us be sure that sooner or later, in this life or in the life to come, in this world or in the judgment-day, sin and the sinner will meet face to face, and have a bitter reckoning. Let us be sure that of all trades, sin is the most unprofitable. Judas, Achan, Gehazi, Ananias and Sapphira, all found it so to their cost. Well might Paul say, "What fruit had you in those things whereof you are now ashamed?" (Ro 6:21.)

QUESTION - How did Judas die?

ANSWER - The death of Judas Iscariot was a suicide committed after he was filled with remorse (but not repentance) for his betrayal of Jesus. Matthew and Luke (in the book of Acts) both mention some details of Judas’s death, and reconciling the details between the two accounts has presented some difficulties.

Matthew says that Judas died by hanging. Here is the account in Matthew’s Gospel: "So Judas threw the money into the temple and left. Then he went away and hanged himself. The chief priests picked up the coins and said, ‘It is against the law to put this into the treasury, since it is blood money.’ So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day" (Matthew 27:5–8).

Luke says that Judas fell into a field and that his body ruptured. Here is the account in Acts: "With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood" (Acts 1:18–19).

Which account is correct? Did Judas die by hanging, or did he die by falling? Or are both true? A related question is, Did Judas buy the field, or did the priests buy the field?

Concerning how Judas died, here is a simple reconciliation of the facts: Judas hanged himself in the potter’s field (Matthew 27:5), and that is how he died. Then, after his body had begun to decay and bloat, the rope broke, or the branch of the tree he was using broke, and his body fell, bursting open on the land of the potter’s field (Acts 1:18–19). Note that Luke does not say that Judas died from the fall, only that his body fell. The Acts passage presumes Judas’s hanging, as a man falling down in a field does not normally result in his body bursting open. Only decomposition and a fall from a height could cause a body to burst open. So Matthew mentions the actual cause of death, and Luke focuses more on the horror surrounding it.

Concerning who paid for the field, here are two possible ways to reconcile the facts: 1) Judas was promised the thirty pieces of silver several days before Jesus’ arrest (Mark 14:11). Sometime during the days leading up to his betrayal of Jesus, Judas made arrangements to purchase a field, although no money had yet been transferred. After the deed was done, Judas was paid, but he then returned the money to the chief priests. The priests, who considered the silver to be blood money, completed the transaction that Judas had begun and bought the field. 2) When Judas threw the thirty pieces of silver down, the priests took the money and used it to buy the potter’s field (Matthew 27:7). Judas may not have purchased the field personally, but he provided the money for the transaction and could then be said to be the purchaser.

Related Resources:

Norman Geisler -   Mt 27:5 (cf. Acts 1:18)—Did Judas die by hanging or by falling on rocks?

PROBLEM: Matthew declares that Judas hanged himself. However, the Book of Acts says that he fell and his body burst open.

SOLUTION: These accounts are not contradictory, but mutually complementary. Judas hung himself exactly as Matthew affirms that he did. The account in Acts simply adds that Judas fell, and his body opened up at the middle and his intestines gushed out. This is the very thing one would expect of someone who hanged himself from a tree over a cliff and fell on sharp rocks below. (When Critics Ask page 307)

Walter Kaiser, et al - How Did Judas Die? Acts 1:18, Mt 27:5

While Luke’s description of Judas’s death is rather gory, Acts 1:18 would not be a problem were it not that Matthew seemingly has a different story. In Matthew’s account, “Judas threw the money into the temple and left. Then he went away and hanged himself” (Mt 27:5). Matthew also reports that the chief priests used the money “to buy the potter’s field as a burial place for foreigners.” Aren’t the two accounts contradictory?

It is clear that Matthew and Luke have different concerns in mentioning the incident. Matthew is more interested in the purchase of the field, which he sees as a fulfillment of Scripture. He combines Zechariah 11:12–13 (the thirty pieces of silver and the potter) and Jeremiah 32:6–12 (buying a field), perhaps with overtones of Jeremiah 18:1–4 (going to the potter’s house), and links them all under Jeremiah’s name (see comment on Mt 27:9–10).
Luke has another concern, which is that Judas got what he deserved, a horrible death. (A similar situation is reported in Acts 12:21–24, where the author narrates the story of Herod Agrippa I’s death.) The focus is not on the purchase of the field (which would have appeared a reward, especially to Jews for whom landowning in Palestine was important), but on his death in the field (which was ghastly).

Both authors want to point out that the field was called “The Field of Blood,” thus memorializing the deed. Acts appears to connect the title to Judas’s blood in his death, while Matthew ties it to the fact that the blood money paid for the field. It is hardly surprising that the same name might mean different things to different people.

A closer look at the two stories highlights gaps in the narrative that raise questions about the events. But the accounts are not necessarily contradictory. Acts is concerned that Judas’s money and name were connected to a field. Whether or not the chief priests actually purchased it, perhaps some time after Judas’s death, would not be a detail of concern to the author. His point was the general knowledge that Judas’s money went to the purchase, which resulted in the title “Field of Blood” being attached to the field. Another possible reason for the name, also a concern of Acts, was that Judas split open and his intestines poured out. Such a defacing of the body, probably with the concomitant result of the corpse being at least partially eaten by vultures and dogs, was horrible in the view of the Jews, for whom proper burial was important. In fact, they even valued forms of execution that did not deface the outside of the body (such as strangulation) over forms that defaced the body (such as stoning, the worst form in their eyes).

Matthew points out that it was a guilt-motivated suicide, accomplished by the most common means, hanging. Suicide in Jewish literature is most often connected to shame or failure. (So 2 Sam 17:23; compare the other accounts of suicide in Old Testament history, which were normally to avoid a more shameful death.) However, since suicide by hanging was usually accomplished (at least by poorer people) by jumping out of a tree with a rope around one’s neck, it was not unusual (nor is it uncommon in India today) for the body to be ripped open in the process.1 I hesitate to say that this was exactly what happened, but it is certainly a plausible explanation.

Therefore, we will never be fully certain about what happened at the death of Judas. What I have shown is that there are certainly credible explanations as to how the two accounts fit together. I have shown how it may well have happened, not how it must have happened. In doing so we see that there is no necessary contradiction. Yet what is important in reading these narratives is to focus on the points they are making, not on the horrible death. With Matthew we see that Scripture is fulfilled even while those fulfilling it are driven by guilt and shame to their own self-destruction. And with Acts we see that sin does have consequences: Judas not only lost his office through his treachery, but came to a shameful end as well, an end memorialized in the place near Jerusalem named “Field of Blood.” (Hard Saying of the Bible page 475)

Matthew 27:6 The chief priests took the pieces of silver and said, “It is not lawful to put them into the temple treasury, since it is the price of blood.”

  • It is not: Mt 23:24 Lu 6:7-9 Jn 18:28 
  • to put: De 23:18 Isa 61:8 
  • because: The Jews considered it was strictly forbidden by the Divine law to bring any filthy or iniquitous gain into the temple. For this reason they now refused to allow this money to be placed in the chest in the temple, amongst the former contributions for its repairs.  In this, they were right enough, but by the very act of refusing this money, they proved themselves to be gross perverters of the spirit of God's requirements:  they saw not that it was much less lawful for them, who had hired Judas to this sordid action, to be employed in the service of the temple.  Those that "bear the vessels of the Lord," ought to be holy.  Thus our Lord's words, "Ye blind guides!  ye strain at a gnat and swallow a camel."
  • See James Stalker's chapter on Judas Iscariot
  • Matthew 27 Resources - Multiple Sermons and Commentaries

BLOOD MONEY
TAINTED MONEY

The chief priests (archiereus) took the pieces of silver and said, “It is not lawful (exesti) to put them into the temple treasury (korban), since it is the price of blood (haima)” - Ever the religious legalistic hypocrites, the chief priests are more concerned with their ceremonial rules (possibly related to Dt. 23:18) then with the true letter of the law. They are not about to put tainted "blood money" in the temple treasury! Note that the fact that they would not put the silver in the temple treasury was essentially an admission that  they had paid money in order to bring about Jesus’ death. Talk about hypocrisy "on steroids." They would not break their ceremonial rules but were willing to break the law (Do not murder Ex 20:13) to put Jesus to death! The chief priests had Christ's blood all over their hands! 

Spurgeon Base hypocrites. They had a qualmish conscience about the harmless pieces of money, but none concerning you murder they had perpetrated! They remind us of those who are zealous for their church, and yet continue in sin.

Bob Utley -  They had no qualms about giving the money for Jesus' betrayal, but they felt uncomfortable taking it back! What irony!

A T Robertson  on Into the treasury (eis ton korbanān -- korban) -- Josephus (War II. 9, 4) uses this very word for the sacred treasury. Korban is Aramaic for gift (dōron) as is plain in Mark 7:11. The price of blood (blood-money) was pollution to the treasury (Dt. 23:18-19). So they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about Korban (Mark 7:1-23; Matthew 15:1-20), but they balk at this blood-money.

Ian Paisley - Five Characteristics of the Blood of Christ - Mt 27:4, 5, 8, 24, 25

I. The Purity of the Blood of Christ—“the Innocent Blood” Mt 27:4

Note the testimony. Judas, possessed by the devil himself, forced to confess that Christ’s blood is not only innocent but the innocent blood—that is the purity of the blood.

II. The Price of the Blood of Christ—“the Price of Blood”

Christ’s blood was bartered for 30 pieces of silver but who can measure up its value or conceive its wealth?

III. The Purchase of the Blood of Christ—“the Potter’s Field to Bury Strangers—the Field of Blood” (Mt 27:7–8)

We were strangers to God. But by His blood, Christ buried forever our estrangement from God and in the potter’s field He made us again.

IV. The Person of the Blood of Christ—“the Blood of This Just Person” Who Said This? It Was Pilate, Christ’s Judge That Day

The Just for the unjust has died on the tree. That is my way to God and it is God’s way to me. The value of the blood equals the value of the Person who shed it.

V. The Penalty of the Blood of Christ

“His blood be on us and on our children” (Mt 27:25)

“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith be was sanctified, an unholy thing and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.” Hebrews 10:29–30.

Matthew 27:7 And they conferred together and with the money bought the Potter’s Field as a burial place for strangers.

POTTER'S FIELD/AKELDAMA
PURCHASED WITH "BLOOD MONEY"

And they conferred together (sumboulion) - Since Judas had cast the 30 pieces of silver back into the temple, the chief priest had to meet and decide what to do with this money. Clearly they considered it "tainted" which is why they refused to put it in the temple treasury (Mt 27:6).

And with the money bought the Potter’s (kerameus) Field as a burial place for strangers (foreigners) - The chief priests concluded that the blood money should be used to buy a burial plot for strangers (foreigners). This land was designated as the Potter’s Field probably because the soil was good for making pottery. Traditionally, the Potter's Field has been said to be

"On the east end of the southern slope of the Valley of Hinnom is a rugged, rocky area of about two acres, which since Jerome’s time (A.D. 400) has been known as the Potter’s Field. Through the centuries strangers and the unfortunate have been buried here, where a natural cave has been extended." (Thompson Chain Archaeological Supplement) 

Luke refers to the Potter's Field in Acts 1:18-19 using a different name Akeldama/Hakeldama... 

Acts 1:18-19+ (Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. 19 And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.)

Comment - Luke says "this man (JUDAS) acquired a field (FIELD OF BLOOD = AKELDAMA) with the price of his wickedness (30 PIECES OF SILVER)" but clearly Judas did not directly purchase this property because he returned the money throwing the 30 pieces of silver "into the temple sanctuary" (Mt 27:5). Akeldama/Hakeldama is called field of blood. John MacArthur feels it came to be named Akeldama/Hakeldama (Field of Blood) "because it was common knowledge that it had been purchased with blood money. And by that name, the entire city testified to Jesus’ innocence, acknowledging that He had been falsely accused, falsely condemned, and falsely executed."

Matthew 27:8 For this reason that field has been called the Field of Blood to this day.

Related Passages:

Acts 1:19+ And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.)

EXPLANATION OF THE NAME
"FIELD OF BLOOD"

For this reason - Term of explanation. Because the field had been purchased with blood money.

That field has been called the Field of Blood (haima) to this day - Field of Blood in Aramaic is Akeldama. Akeldama (hakeldamach) is  the name that the Jews gave to the field that was purchased with the money that had been given to Judas to betray Jesus. 

To this day -  What day? Apparently about 30 years later at the time the gospel of Matthew was written. 

Akeldama/hakeldama (184)(hakeldamach) is transliterated from the Aramaic haqal demāʾ, meaning "field of blood." This is the field purchased by the chief priest who used the "blood money" Judas returned to them after feeling remorse for his betrayal of our Lord. Too little too late as they say!  for which Judas betrayed Jesus (Acts 1:19+), previously known as the Potter's Field. It has been equated with the Potter's House (Jer. 18:2) in the Hinnom Valley. The traditional site has long been used for burials. Akeldama (Aramaic: Ḥaqel D'ma, "field of blood"; Hebrew: חקל דמא; Arabic: حقل الدم, Ḥaqel Ad-dam) [Haqel = Hebrew for portion + dam = Hebrew for blood] is the Aramaic name) Only found in Acts 1:19+.

QUESTION - What is the significance of Akeldama in the Bible?

Akeldama in Wikipedia - Picture of Akeldama
Akeldama article - Seetheholyland.net

ANSWER -  Akeldama (also Akeldamach or Aceldama) means “Field of Blood” in Aramaic. Akeldama occurs once in the New Testament in Acts 1:19 and is the name given to the place where Judas died.

Matthew refers to this field in the Greek as the “potter’s field.” According to Matthew 27:7, the priests used the money Judas threw in the temple before hanging himself to buy “the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day.” Matthew also connects what occurred at Akeldama with prophecies from Jeremiah (Matthew 27:9–10). The fulfillment of the prophecy in Zechariah 11:13 is also explicitly connected to Akeldama, although Zechariah does not mention the Aramaic name:

“And the LORD said to me, ‘Throw it to the potter’—the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the LORD.”

Tradition places Akeldama south of Jerusalem in the junction of the Valley of Hinnom and the Kidron Valley. This eastern part of the Valley of Hinnom was made famous by Judas (Matthew 27:3–10; Acts 1:16–19). The Hinnom Valley is also known as the Valley of Gehenna. In the Old Testament period, it was where some of the ancient Israelites “passed children through the fire” (sacrificed their children) to the Canaanite god Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2–6). Later, the valley was used for incinerating the corpses of criminals and unclean animals and to burn garbage from the city. Due to these practices and the vivid imagery the place evoked, Jesus used Gehenna as a symbolic description of hell (Matthew 10:28; Mark 9:47–48).

Today tombs and a large ruin that was once a charnel house can be found at Akeldama. The soil in the area contains a type of clay suitable for pottery, which is another reason it is designated as the “Potter’s Field.”

Acts 1:19 refers to the field of Akeldama bought with Judas’s thirty pieces of silver. The verse says that everyone in Jerusalem called “that field in their language Akeldama, that is, Field of Blood.” At Akeldama, what Jesus stated about Judas became reality: “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24).

Encyclopedia of the Bible - AKELDAMA (̓Ακελδαμάχ) occurs only once in the NT, in Acts 1:19. It is the Aram. name (חקלדמא) given by the inhabitants of Jerusalem to the place where Judas died. The Aram. term means “field of blood” (χωρίον αἵματος), as explained in Acts 1:19. In the other account of the death of Judas (Matt 27:3-10), only the Gr. name is given: Field of Blood (ἁγρὸ̀ς αἵματος). The two traditions in the NT regarding the death of Judas agree basically on the name of the site. The content and structure of the account of the death of Judas in Acts 1:18f., suggest that it is an insertion by the author into the speech of Peter and hence should be punctuated independently.

The Matthean account contains a few additional topographical details. The area previously was known as the “potter’s field” (ἀγροστου κεράμεως) and was purchased by the chief priests as a burial place for strangers (Matt 27:7). Matthew further indicates that this purchase was the fulfillment of a prophetic oracle: “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter’s field, as the Lord directed me” (Mt 27:9, 10). Matthew ascribes these words to the prophet Jeremiah. No direct identification with a passage in Jeremiah is possible, although allusions to Jeremiah 18:2-12; 19:1-15; and Jer 32:6-10 have been suggested. However, the major part of the quotation is found in Zechariah 11:13 LXX. R. Gundry suggests that Matthew saw fulfilled in this one event two separate prophecies, one typical (Jer 19:1-13) and one explicit (Zech 11:13) and he cites only one author in the composite allusion—not an uncommon practice (The Use of the Old Testament in St. Matthew’s Gospel [1967], 124f.). Apparently the mention of the amount and name in these OT passages led Matthew to associate them with the “Field of Blood” and thus to conflate them and attribute them to Jeremiah. Gundry also lists ten other views on the ascription to Jeremiah (ibid., 125f. footnote 3).

Tradition has located the “Field of Blood” S of Jerusalem in the Valley of Hinnom W of its junction with the Valley of the Kidron. Today there are some 1st-cent. tombs found in this area. The soil contains a kind of clay which is suitable for use in the manufacture of pottery and the area could be designated as the “Potter’s Field.”

Matthew 27:9 Then that which was spoken through Jeremiah the prophet was fulfilled: “AND THEY TOOK THE THIRTY PIECES OF SILVER, THE PRICE OF THE ONE WHOSE PRICE HAD BEEN SET by the sons of Israel;

Related Passages: 

Zechariah 11:12-13 I said to them, “If it is good in your sight, give me my wages; but if not, never mind!” So they weighed out thirty shekels of silver as my wages. 13 Then the LORD said to me, “Throw it to the potter, that magnificent price at which I was valued by them.” So I took the thirty shekels of silver and threw them to the potter in the house of the LORD.

"BLOOD MONEY"
FULFILLS PROPHECY

Then that which was spoken through Jeremiah the prophet was fulfilled  “AND THEY TOOK THE THIRTY PIECES OF SILVER, THE PRICE OF THE ONE WHOSE PRICE HAD BEEN SET by the sons of Israel (idiom = people of Israel as ethnic entity) - The capitalized words represent an Old Testament quote which most writers feel fits best with Zechariah 11:12-13. The problem of course is Matthew's designation that the source was  Jeremiah the prophet. Clearly, this difference has resulted in several different explanations. Personally I don't feel one can be dogmatic on how to resolve the differences. Below are a few explanations you can ponder for yourself.

John MacArthur gives an interesting explanation - The fact that this quotation comes from Zechariah 11:11–12 and not from the book of Jeremiah has caused some interpreters to accuse Matthew of error. Others have tried to relate the quotation to sections of Jeremiah 18 or 19, although it clearly does not fit. The explanation is found in the Jewish division of the Old Testament into three sections-the Law, the Writings, and the Prophets. In the rabbinical order of the prophetic books, Jeremiah was always listed first. For that reason the entire prophetic category was sometimes referred to as Jeremiah, just as the entire section of the Writings was sometimes referred to as the Psalms, its opening book. Spoken through Jeremiah the prophet was therefore the equivalent of saying, “recorded in the prophetic books.” (See The MacArthur Commentary) (See Gotquestions which mentions 4 possible explanations).

Henry Morris offers a different explanation - This event seems to be a partial fulfillment of the prophecy in Zechariah 11:13 although the reference is only a general statement, rather than an actual quote. The main point of the reference is to explain the use of the money to buy the potter's field, a fact not prophesied by Zechariah (Matthew 26:6-8,10). Jeremiah, however, does mention buying a field for silver (Jeremiah 32:6-9), and Matthew conceivably could have had both passages in mind, giving Jeremiah priority for the general idea since he was the major prophet of the two. Probably a better explanation, however, is to take literally the statement that this prophecy had been spoken (rather than written) by Jeremiah. Many years later, Zechariah could have adapted some of the same language, handed down from Jeremiah by oral transmission (both men were priests), into his own prophecy concerning the value of the payment price. (Borrow The Defender's Study Bible page 1050ff)

Warren Wiersbe agrees with Morris -  One possible solution is that his prophecy was spoken by Jeremiah (note Matt. 27:9) and became a part of the Jewish oral tradition. It was later written by Zechariah. The prophet Jeremiah definitely was involved in the purchase of a field (Jer. 32:6ff.), and also with a potter’s house (Jer. 18:1ff.), and a burial ground (Jer. 19:1-12). Matthew may have been referring to these general facts as background for the specific prophecy written by Zechariah. (see Bible Exposition Commentary)

Jeffrey Crabtree: Matthew again turned to the O.T. where he found some prophetic experiences that paralleled that of Judas and Jesus (vv. 9-10). Jeremiah visited a potter (Jer. 18:3), prophesied of a future burial site in the valley of Topheth, and purchased a potter’s flask (Jer. 19:1-13). Zechariah prophesied that he would be sold for thirty pieces of silver (Zech. 11:11- 13). The exegetical problems are that Matthew credits Jeremiah with the prophecy that is only in Zechariah and Zechariah does not mention purchasing property with the thirty pieces of silver. The solution appears to be that Matthew quoted Zechariah but merged subject matter from both Jeremiah and Zechariah (Keener, Background 125; Evans, Matthew 501), a common way of handling multiple Scripture texts in Matthew’s day (Blomberg 95). Though Matthew referred to two prophets, he only mentioned the most prominent of the two (Hendriksen 948). Mark does the same thing in his Gospel (Archer and Chirichingo 163). See Mark 1:2-3 where Mark credits Isaiah with both prophecies. Matthew referenced Zechariah in order to parallel the corrupt leadership of Zechariah’s day with the corrupt leadership of Jesus’ day. In both instances, the good Shepherd was rejected by His own and sold for a pitifully cheap price; then the thirty pieces of silver were thrown back into the temple. While Jeremiah and Zechariah were neither one foretelling a future Messianic event, there were points of contact in their experiences that Matthew understood as paralleling the circumstances involving Judas, Jesus, and Jewish leadership. (Quoted by Paul Apple, page 1294)

NET NOTE - The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zachariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See below -- D. A. Carson, “Matthew,” Expositor's Bible Commentary for a discussion of the textual and especially hermeneutical problem.

D. A. Carson has a lengthy explanation of this problematic passage: How did Matthew understand the OT texts he was quoting? The question is not easy, because the two dominant OT passages themselves can be variously explained. It appears that in Zechariah 11, the “buyers” (Zech 11:5) and the three shepherds (Zech 11:5, 8, 17) represent Israel’s leaders, who are slaughtering the sheep. God commands Zechariah to shepherd the “flock marked for slaughter” (Zech 11:7), and he tries to clean up the leadership by sacking the false shepherds. But he discovers that not only is the leadership corrupt, but the flock detests him (Zech 11:8). Thus Zechariah comes to understand the Lord’s decision to have no more pity on the people of the land (Zech 11:6).

Zechariah decides to resign (Zech 11:9–10), exposing the flock to ravages. Because he has broken the contract, Zechariah cannot claim his pay (presumably from the “buyers”); but they pay him off with thirty pieces of silver (Zech 11:12). But now Yahweh tells Zechariah to throw this “handsome price at which they priced me” (probably ironical; see Notes) to the potter in the “house of the LORD,” i.e., the temple (Zech 11:13). Temple ritual required a constant supply of new vessels (cf. Lev 6:28); so a guild of potters worked somewhere in the temple precincts. Certainly Jeremiah could point to a potter as he preached and could purchase pottery somewhere near the temple (Jer 18:6; 19:1).

The purpose of Zechariah’s action is uncertain. Because a yôṣēr (lit., “shaper”) was both a potter and a metal worker, it may be that the money in Zechariah 11:12–13 was thrown to the yôṣēr so that it would be melted down and turned into a figurine, a little “god.” The people did not want the Lord’s shepherd, and so they will be saddled with a silver figurine (cf. Eze 16:17; Hos 2:8)—betrayal money, in effect, since it pays off the good shepherd, who would have kept the people true to the Lord’s covenant and who has been rejected by the people. The result can only be catastrophic judgment (Zec 11:14–17).

The parallel between Zechariah 11 and Matthew 26–27 is not exact. In Zechariah, the money is paid to the good shepherd; in Matthew, it is paid to Judas and returned to the Jewish leaders. In Zechariah, the money goes directly to the “potter” in the temple; in Matthew, after being thrown into the temple, it purchases “the potter’s field”—though at this point the influence of Jeremiah 19 has been introduced. Nevertheless, the central parallel is stunning: in both instances, Yahweh’s shepherd is rejected by the people of Israel and valued at the price of a slave. And in both instances, the money is flung into the temple and ends up purchasing something that pollutes.

The reference to Jeremiah 19 provides equally telling parallels. The rulers have forsaken Yahweh and made Jerusalem a place of foreign gods (Jer 19:4); so the day is coming when this valley, where the prophecy is given and the potter’s jar smashed, will be called the Valley of Slaughter, symbolic of the ruin of Judah and Jerusalem (Jer 19:6–7). Similarly in Matthew, the rejection of Jesus (Yahweh) leads to a polluted field, a symbol of death and the destruction of the nation about to be buried as “foreigners.” (See The Expositor's Bible Commentary - Abridged Edition or borrow Expositor's Bible Commentary, page 124)

QUESTION - Why does Matthew 27:9 attribute the prophecy to Jeremiah when it is from Zechariah?

ANSWER - The Gospel of Matthew says that the temple leaders took the “blood money” that Judas Iscariot had returned to them and used it to buy a potter’s field to bury strangers in. Their action was a fulfillment of prophecy:

“Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me’” (Matthew 27:9–10).

However, the prophecy that Matthew alludes to regarding 30 pieces of silver is most likely from Zechariah 11:12–13, which reads,

“I told them, ‘If you think it best, give me my pay; but if not, keep it.’ So they paid me thirty pieces of silver. And the Lord said to me, ‘Throw it to the potter’—the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the Lord.”

Is this a case of an error in the Bible? Why would Matthew appear to attribute the prophecy of the 30 pieces of silver to Jeremiah instead of Zechariah?

The most likely answer is found in the structure of the Hebrew Bible. The Hebrew Bible is divided into three sections called the Law, Writings, and Prophets. Jesus refers to these divisions in Luke 24:44. The collection of the Prophets began with the book of Jeremiah. The scrolls were sometimes referred to by the name of the first book, which in the case of the Prophets would be Jeremiah. So, when Matthew says that “Jeremiah says,” he means that the prophecy was found in the “Jeremiah Scroll.”

Others have suggested the possibility that Matthew alludes to a composite of prophecies that included those of both Zechariah and Jeremiah. This is also possible, and Jeremiah did pay a visit to a potter’s house (Jeremiah 18), yet it is difficult to find a particular prediction in Jeremiah that would fit the reference to 30 pieces of silver.

Another theory is that the name Jeremiah in Matthew 27:9 was ignorantly inserted by a later scribe or that a copyist inadvertently wrote “Jeremiah” instead of “Zechariah”; the latter is more likely if the scribes were using abbreviated forms of the names: in that case, it would be a simple matter of mistaking Ιριου for Ζριου. If a copyist transcribed an iota in place of a zeta, the error is explained.

Still another suggestion has been that perhaps other writings from the prophet Jeremiah existed in Matthew’s time, and those writings mentioned the 30 pieces of silver. However, this is an argument from silence, since no such information is known or is elsewhere alluded to in Scripture or in history.

The best solution is probably found in the understanding of how the Jewish people spoke of the parts of Scripture. It is also interesting that the one gospel writer to note this event was Matthew, who had previously worked as a tax collector. He would have been very familiar with monetary transactions and likely well aware of the purchase price of the Field of Blood, which he immediately connected with Zechariah’s prophecy of 30 pieces of silver. Matthew used this connection to show one of the ways the coming of Jesus fulfilled numerous predictions in the Old Testament, affirming Jesus as the true Messiah.

Related Resources:

R A Torrey - “MISTAKES” IN THE BIBLE

The Bible is said not only to be full of contradictions, but also to contain mistakes.

One of the “mistakes” most constantly referred to by critics is found in Matthew 27:9–10 (RV): “Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom certain of the children of Israel did price, and gave them for the potter’s field, as the Lord appointed me.”

Now the passage here referred to by Matthew is found in the prophecy ascribed in the Old Testament to Zechariah (Zechariah 11:11–13). At first sight this appears as if Matthew had made a mistake and ascribed to Jeremiah a prophecy that was really made by Zechariah.

Even John Calvin seems to have thought that Matthew made a mistake. He says, “How the name of Jeremiah crept in I confess I do not know, nor do I give myself much trouble to inquire. The passage itself plainly shows the name of Jeremiah has been put down by mistake instead of Zechariah; for in Jeremiah we find nothing of this sort, nor anything that even approaches it.”

This passage has been pressed as proof that the gospel narratives are not necessarily historical accounts of what actually occurred. Must we admit that Matthew was mistaken? There is not the slightest necessity.

In the first place, in some manuscripts the word “Jeremiah” does not appear, but the passage reads: “Then was fulfilled that which was spoken by the prophet” without any mention as to who the prophet was. In still another reading, “Zechariah” appears instead of “Jeremiah.” Wescott and Hort do not accept the reading without “Jeremiah,” nor the reading which substitutes “Zechariah” for “Jeremiah,” but they do mention these readings, especially the first, as“noteworthy rejected readings.” Some of the earliest and best manuscripts omit the word “Jeremiah.” So the apparent mistake here may be due to the error of a copyist.

However, the best textual critics all accept the reading “Jeremiah” in this passage, and it seems to the writer that this is probably the correct reading. If then in the gospel of Matthew as originally written Matthew used the word “Jeremiah” here, was it not a mistake?

Not necessarily. That these words, or words very similar to them, are found in the prophecy which in our Old Testament bears the name of Zechariah is unquestionably true. But it does not follow at all from this that Jeremiah did not speak them, for it is a well-known fact that the later prophets of the Old Testament often quoted the predictions of earlier prophets. For example, Zechariah himself (1:4) quoted a prophecy known to be Jeremiah’s (see Jeremiah 18:11), and in the passage which we are now considering Zechariah may also have quoted from the prophecy of Jeremiah. There is no record in the book of Jeremiah of his having uttered this prophecy, but there is no reason whatever to think we have in Jeremiah all the prophecies that he uttered, and Zechariah may easily have had access to prophecies of Jeremiah not recorded in the book of Jeremiah.

Furthermore it is to be noted that Zechariah himself says in Zechariah 7:7, “Should ye not hear the words which the LORD hath cried by the former prophets?” So it is evident that Zechariah regarded it as part of his mission to recall the prophecies of the prophets that had gone before him. He would be especially inclined to recall the prophecies of Jeremiah, for it was a saying among the Jews that “the spirit of Jeremiah was upon Zechariah.”

So we see that this so-called mistake of Matthew
does not appear to have been a mistake at all when we closely examine it.

Matthew 27:10 AND THEY GAVE THEM FOR THE POTTER’S FIELD, AS THE LORD DIRECTED ME.”

PRICE OF A 
POTTER'S FIELD

AND THEY GAVE THEM FOR THE POTTER’S (kerameus) FIELD, AS THE LORD DIRECTED ME See comments under Mt 27:9. 

NET NOTE -  The source of this citation is debated (see the NET NOTE above on Jeremiah in Mt 27:9 above for a related discussion). The quotation is most closely related to Zech 11:12–13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2–6 the prophet visits a potter, and in Jer 32:6–15 he buys a field. D. A. Carson argues that Jer 19:1–13 is the source of the quotation augmented with various phrases drawn from Zech 11:12–13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568–69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

David Thompson (see full sermon): There are several things we want to observe here:

1) There may be serious consequences to what we make a decision to do, therefore, we had better think very carefully about those consequences before we act (i.e. sell out Jesus).

2) Judas had money and he had his sin; but what he did not have was happiness and fulfillment.

3) The wages for doing that which is satanic will always be death, not life.

4) Remorse and regret are not the same as real repentance.

5) The One a sinful person needs to run to is Jesus Christ, not religious leaders.

6) Suicide was not the solution to Judas’ problem; real repentance was the solution.

Potter's (2763)(kerameus from kerannumi - to mix) one who makes earthenware pots. 

Gilbrant - From the time of Homer (ca. Eighth Century B.C.) this noun is used to describe a “potter.” The Septuagint also uses it in this way (Isaiah 29:16; 45:9; Jeremiah 18:6), with special emphasis on God as the divine potter of Israel. In the New Testament Paul employed the same basic meaning in his treatise about God’s choice of Israel (Romans 9:21). However, it also is used in Matthew’s Gospel of the actual potter’s field (Matthew 27:7,10) that was purchased with the 30 pieces of silver cast aside by Judas. Some may note an apparent discrepancy in Matthew 27:9 which attributes Judas’ actions as a fulfillment of Jeremiah’s prophecy when the greater portion of the quotation seems to be from Zechariah 11:12,13. Actually, Matthew combined the prophetic symbolism from both Jeremiah and Zechariah, and as Jeremiah was the more prominent of the two he was given preference in the reference (cf. Jeremiah 19:1-13; 32:6-15; Zechariah 11:12,13).

KERAMEUS - 3V - Matt. 27:7; Matt. 27:10; Rom. 9:21

KERAMEUS - Septuagint - 1 Chr. 4:23; Ps. 2:9; Isa. 29:16; Isa. 41:25; Isa. 45:9; Jer. 18:2; Jer. 18:3; Jer. 18:6; Lam. 4:2

J. Ligon Duncan: Judas’ Remorse and Suicide

And what is Matthew doing? And once again he’s fingering the culprits. This is where this plot started. Judas didn’t think this up on his own. He had some promotion, he had some encouragement, he had some financial encouragement in this plot. And here comes the money right back to the ones who are in fact culpable in their complicity in this plot. And Judas’ anguished words of confession in verse 4 serve to accent Jesus’ innocence, his guiltlessness, his integrity, his impeccability. They show the perfect innocence of Christ. . .

What is Matthew showing you here? He’s showing you the wickedness of the hearts of the religious leaders of the people of God. They’re only concerned about carrying out their own plot. Even as Jesus’ court trial highlights the judicial nature of Jesus’ death. So Judas’ confession highlights His innocence, and the attitude of the chief priest and elders shows their wickedness. They are the wicked ones in this circumstance. They ought to be undergoing the death penalty. You remember in Jewish law if you brought a false charge in a capital crime, you were liable to the penalty of that crime. They themselves should have been being led to the Roman cross. . .

And so what is Matthew showing you? Not only the judicial nature of Jesus death, but His perfect innocence. Everything was turned upside down. This was a kangaroo court. It was a mock trial. It was something that was a mockery of judgment, and Matthew knows that you need to know that if you’re going to understand what happens to Jesus at the end of the passage. He’s an innocent man.

John MacArthur in his sermon The Traitor's Suicide - Far and away the most dominant reason [for suicide] is what we could call retribution. People take their lives to inflict upon themselves a severe punishment which they believe they should receive. They have sinned. They imagine their guilt to be irremedial. There’s no remedy for it. They imagine that there’s no way they can come out from under the anxiety and the pressure of their own conscience. And because they feel themselves so guilty and so wrong and they lose all sense of self-value and self-worth, their self-image is devastated, they are total failures overwhelmed by guilt, they kill themselves as a ultimate punishment, seeing death self-inflicted as a way to deal with their own guilt. A guilt-ridden conscience then probably is a dominant factor in many, many suicides. It may not be the only factor but it is a dominant factor in many suicides. The guilt that a person feels may be real guilt as a result of real sin and real wrong and real evil, or it may be artificial. It may be unreal. It may be inflicted upon them by unrealistic standards established on them by their parents or peers or even by their own desires. . .

Now Scripture obviously would infer in the case of Judas and in the case of Ahithophel, of course, that suicide was an act of an evil and deranged mind and is not a viable solution. It is a crime against God. It is a crime against self. Suicide is unacceptable. It is to rebelliously usurp sovereignty. It is to take a prerogative on oneself that belongs only to God who gives life and takes life. It is an act of sin. It is an act of unbelief. It is an act of lack of trust – lack of trust in the wisdom and purpose and plan of God. Even though it is a sin and a violation of the sixth commandment, “Thou shalt not murder,” and even thou it is a violation of the sovereignty of God and a rebellious act against Him and an evidence of a lack of faith and trust, frankly in the case of Judas it seems to me to have been inevitable. It does seem to have been inevitable. . .

There’s no sense of seeking God. There’s no sense of seeking the Lord. It’s as if he sought not righteousness but relief. He sought not holiness but health. He sought not a Savior but a salve. He had feelings but there was no change in his heart about sin; there was no change in his mind about who Christ was; there was no desire for the truth; there was no belief in Jesus Christ as the Son of God and the Savior. He just wanted to get rid of his pain. He wanted to unload his guilt because he knew that he had betrayed an innocent man. And the essential wrongness of that went off in him like an explosion and created pain in every part of his being. And the blood money which he wanted so badly, the very same thing he longed for so greatly, when he finally got it, burned holes in his hands like hot lead. . .

When he went back, he didn’t just throw the silver into the hieron. He didn’t just throw it into the whole place, into the courtyard where anybody could pick it up and put it in the receptacles and use it for whatever they wanted. He didn’t just throw it in there for poor people to put in their pockets. He threw it in the naos, he went right inside to the courtyard, right inside to the court of the women where the offerings were given, he went beyond that to the door of the holy place and the Holy of Holies, and he took that money and he threw it inside the holy place, the naos. Every time that word is used in the gospels it has reference to the sanctuary itself, the inner place, the holy place. He threw it in there. Why? Charity? No. Spite. There was only group of people who could go in there. Who was it? Priests. And he was saying to them, “If you won’t take it willingly and do something with it, I’ll force you to take it and do something with it.” And he threw it into a place where only the priests could go and therefore they had to deal with it. It was an act of spite. . .

The testimony of the Sanhedrin, they can’t find anything against Him. The testimony of Judas, he can’t find anything against Him. The testimony of Pilate, He is an innocent man. The testimony of the Sanhedrin, this is blood money, the whole thing is illegal. We’ve said it; we’ve admitted it. The testimony of the whole population of Jerusalem 30 years later, it is the field of blood. Jesus died because of bribery. The whole testimony comes together. . .

You have the law, the prophets, and the Psalms. It’s the Psalms, Proverbs, Ecclesiastes all the wisdom literature, Song of Solomon, but its heading is the Psalms. The category of the prophets in rabbinic tradition, in rabbinic manuscripts, and in the Talmud is always headed by the book of Jeremiah. So to a Jew the three sections of the Old Testament would be the law, Jeremiah and the Psalms. So when the writer refers to Jeremiah, he is simply taking the name that was at the top of the prophetic roll which was Jeremiah, because his prophecy was listed first, then came the major prophets and then the minor prophets. And it’s no different than what Jesus did when He referred to a whole category of wisdom literature as the Psalms, because that is the heading on that scroll as well. So there’s no contradiction. Prophecy was fulfilled.

Matthew 27:11 Now Jesus stood before the governor, and the governor questioned Him, saying, “Are You the King of the Jews?” And Jesus said to him, “It is as you say.”

Related Passages:

Mark 15:2+ Pilate questioned Him, “Are You the King of the Jews?” And He answered him, “It is as you say.”

Luke 23:3+ So Pilate asked Him, saying, “Are You the King of the Jews?” And He answered him and said, “It is as you say.”

John 18:33+ Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?”

THE FIRST CIVIL TRIAL
PILATE'S FIRST QUESTION

Now Jesus stood before the governor (hegemon), and the governor (hegemon) questioned Him, saying, “Are You the King of the Jews?” - This is Pilate's first question of Jesus as they stood inside the Praetorium (which the Jews would not enter). It is prompted by the accusations of the Jews in Luke 23:2+ where "they began to accuse Him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.” It was the third accusation that grabbed Pilate's attention.

And Jesus said to him, “It is as you say. - In John, Jesus adds “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest” (John 18:36+) These were Jesus' last words to Pilate. His next words (assuming Pilate never came to faith in Jesus) will be "‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS" (Mt 7:23+).

NET NOTE -  “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome. The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in Mt 26:64.

Ray Fowler  on Are You the King of the Jews? - The “You” in Pilate’s question is emphatic, perhaps even a little derisive. Pilate looks at this beat-up, bound prisoner before him and asks him, “Are You the king of the Jews?” (Quoted by Paul Apple page 1301)

D. A. Carson: Matthew’s report, in which Pilate asks, “Are you the king of the Jews?” presupposes the background of Luke 23:2+ (ED: THE 3 ACCUSATIONS MADE BY THE JEWS) and John 18:28–33+. The Sanhedrin’s concern with Jesus’ “blasphemy” becomes his claim to kingship, a charge of treason with overtones of Zealot sedition, capped with a claim that Jesus refuses to pay taxes. In Roman trials, the magistrate normally heard the charges first, questioned the defendant and listened to his defense, sometimes permitted several such exchanges, and then retired with his advisers to decide on a verdict, which was then promptly carried out. The first step, the charge by the Jewish leaders, led to this particular formulation of Pilate’s question to Jesus. . . Mt 27:11 is important theologically as well as historically. It stands behind the inscription on the cross (Mt 27:37) and prepares the way for Christianity, which rests on the conviction that Jesus of Nazareth, who rose from the dead, is indeed the promised Messiah, the King of the Jews—basic themes in Matthew even in the prologue. In other words, the vindicated Lord is the crucified Messiah. (See Matthew)

R. T. France: From the involvement of the crowd in most of this scene, it seems that the hearing took place in public; the bēma (see p. 1046, n. 5) was probably a raised platform in front of the governor’s residence. There Jesus stands before the seated governor (Mt 27:19), an ironic reversal of the destined position of Jesus as the seated judge of the world (Mt 25:31)....Jesus’ reply (which, like the question, is the same in all four gospels, though John 18:37+ adds “that I am a king”) is affirmative but qualified (ED: JESUS BEFORE SANHEDRIN, THE THIRD RELIGIOUS TRIAL), as in Mt 26:64+. Jesus would not wish to deny his kingly role as Messiah of Israel; his arrival at the city had been designed to assert it. But what Pilate would naturally construe as a political claim is for Jesus a truth at a different level. When he used the same formula, “You have said it,” in response to Caiaphas, he went on to explain how his messianic vision differed from that of the Sanhedrin (Mt 26:64+). This time, however, “You say it” is not followed by any explanation of why his “kingship” is no threat to Rome (for this see John 18:33–38+). To try to explain the finer points of messianic theology to a pagan administrator would no doubt have been futile (as Paul found later with Festus, Acts 25:17–20+; Acts 26:24+). At any rate, Jesus has clearly decided to let matters take their course; his enigmatic “You say it” is the last word Pilate will hear him utter. (See The Gospel of Matthew - Google Book or Borrow Gospel of Matthew page 1050) 

Matthew Henry's Concise - Mt 27:11-25. Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God has many ways of giving checks to sinners, in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences. O do not this abominable thing which the Lord hates! is what we may hear said to us, when we are entering into temptation, if we will but regard it. Being overruled by the priests, the people made choice of Barabbas. Multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. The Jews were so bent upon the death of Christ, that Pilate thought it would be dangerous to refuse. And this struggle shows the power of conscience even on the worst men. Yet all was so ordered to make it evident that Christ suffered for no fault of his own, but for the sins of his people. How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect! The Jews' curse upon themselves has been awfully answered in the sufferings of their nation. None could bear the sin of others, except Him that had no sin of his own to answer for. And are we not all concerned? Is not Barabbas preferred to Jesus, when sinners reject salvation that they may retain their darling sins, which rob God of his glory, and murder their souls? The blood of Christ is now upon us for good, through mercy, by the Jews' rejection of it. O let us flee to it for refuge! 

Matthew 27:12 And while He was being accused by the chief priests and elders, He did not answer.

Related Passages: 

Mark 15:3-5  The chief priests began to accuse Him harshly. 4 Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” 5 But Jesus made no further answer; so Pilate was amazed. 

RELIGIOUS LEADERS (LIARS)
MAKE ACCUSATIONS

And while He was being accused (kategoreo - present tense - continually) by the chief priests (archiereus) and elders (presbuteros), He did not answer This corresponds to the Messianic prophecy of Isa. 53:7. Jesus did answer Pilate in private, but would not address the charges in the presence of the Jewish leaders or Herod.

Leon Morris: Now we come to the accusation that we would expect. The Jewish leaders kept accusing him (the present infinitive points to a continuous process); they could not, of course, hand a man over to the Romans without laying charges against him. Matthew does not bother to say what these charges were; he leaves his readers to reason from such facts as Jesus’ admission that he was the Messiah (26:63-64) and Pilate’s question whether he was a king. There is not much doubt about the nature of the Jewish accusations, and Matthew does not stay to spell them out. All the more so in that Jesus answered nothing. In all the accounts of his trial he remained silent at some stage. Matthew lets us see that he was not in the slightest concerned about the matters the members of the Sanhedrin raised. The specific allegations did not matter; they were determined to have him executed, and to refute their accusations was irrelevant. If those charges were shown to be false, they would raise others. They were not concerned with justice but with an execution. In the trial before the Sanhedrin Jesus was silent when a variety of allegations were made, but he spoke when the high priest put to him a question he was perfectly entitled to put by virtue of his office. Similarly, he responded to Pilate when the governor asked the question he was bound to ask because of his office. But when Pilate drew attention to the accusations of these Jewish officials it was another matter; he did not reply to Pilate then. (SEE The Gospel According To Matthew - Google Book or BORROW Gospel According to Matthew page 700)

Accused (2723) kategoreo from kata = against + agora = the assembly, a place of public speaking. Other sources have agoreuo = to speak. The prefixed preposition suggests animosity!) means to speak against a person before a public tribunal or bring an accusation in court. To accuse formally and before a tribunal, to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. Note that all of the Gospel uses involve accusing Jesus (except John 5:45). Richards - These words (kategoria, kategoreo) were in everyday use as legal terms, involving criminal charges and accusations.

KATEGOREO - 22V -  accusation against(1), accuse(10), accused(3), accuses(2), accusing(3), bring against(1), charges they bring against(1), charges you make(1), make accusation(1), prosecute(1). Matt. 12:10; Matt. 27:12; Mk. 3:2; Mk. 15:3; Mk. 15:4; Lk. 6:7; Lk. 23:2; Lk. 23:10; Lk. 23:14; Jn. 5:45; Jn. 8:6; Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16; Acts 28:19; Rom. 2:15; Rev. 12:10

Matthew 27:13 Then Pilate *said to Him, “Do You not hear how many things they testify against You?”

PILATE QUESTIONS JESUS
CONCERNING THE JEW'S CHARGES

Then Pilate *said to Him, “Do You not hear how many things they testify against You - Of course Jesus heard the false testimony. As an aside from Pilate's query to Jesus, it seems clear he was not buying the legitimacy of their accusations, a fact confirmed by his subsequent attempts to set Him free.

Testify against is the rare word katamartureo (kata = against + martureo - witness) which means to make a statement as a witness against someone. All three uses (Mt 26:62, 27:13, Mk 14:60) refer to to the false testimony against Jesus when He was brought before Caiaphas (Mt 26:62+, Mk 14:60+) and Pilate. Jesus did not answer, nor did He defend himself against those who accused Him and wanted Him crucified. Thus He fulfilled His own words concerning His earthly life: “No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:18+).

Daniel Doriani: A typical Roman hearing before a procurator included charges, the governor’s questions, the prisoner’s self-defense, then a verdict. But Jesus did not defend himself. He knew he had come to the time appointed for his sacrifice. Besides, it was pointless: his accusers had no interest in the truth in his case. Therefore, “when he was accused by the chief priests and the elders, he gave no answer” (Matt. 27:12). Pilate was astonished; did Jesus not hear the charges? They threatened a death sentence (Mt 27:13). Still, “Jesus made no reply, not even to a single charge—to the great amazement of the governor” (Mt 27:14). Somehow, Jesus’ silence convinced Pilate that he was innocent, not guilty. Pilate saw no fault when Jesus said nothing. Perhaps we should conclude that a vigorous self-defense is not always necessary. Some accusations are simply absurd. (Quoted by Paul Apple page 1302)

R. T. France: While the hearing before the Sanhedrin established Jesus’ guilt in Jewish eyes and called for the death penalty, it is the Roman prefect who must actually implement that verdict, and this scene relates the formal trial and pronouncement of sentence. Yet that formal business takes up only a small part of the pericope, an apparently perfunctory examination by Pilate in Mt 27:11–14 and the sentencing in Mt 27:26. The intervening verses focus not on the trial of Jesus as such but on Pilate’s abortive attempt to find a convenient way to avoid pronouncing the sentence demanded on a man he has apparently concluded is not guilty from a Roman point of view but who is clearly anathema to the Jewish establishment. The narrative will focus on the primary responsibility of the Jewish leaders and people for Jesus’ death, but Pilate does not come out of it well; first he tries to evade his official responsibility, then, despite his wife’s warning, he cynically gives orders for an admittedly guiltless man to be executed. His theatrical abdication of responsibility (Mt 27:24) is not likely to convince anyone but himself. . .Matthew notes three reasons for this reluctance to convict.

1. First, Pilate is apparently impressed by Jesus’ silence under interrogation: his “surprise” probably indicates a favorable impression (see below).

2. Second, he has correctly assessed that the Jewish leaders’ desire to eliminate Jesus stems not from concern for Roman law and order but from their own religio-political self-interest (v. 18).

3. And third, his wife’s dream provides a supposedly supernatural attestation to Jesus’ innocence (v. 19). 

(BORROW The Gospel of Matthew page 1046 or see The Gospel of Matthew - Page 1048 - Google Books)

Matthew 27:14 And He did not answer him with regard to even a single charge, so the governor was quite amazed.  

JESUS' SILENCE 
AMAZES PILATE

And He did not answer him with regard to even a single charge (rhema) - Again (cf Mt 27:12 = "He made no answer") Jesus refused to reply to the charges, which recalls the prophecy in Isaiah 53:7+ "He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth."

A T Robertson on answer him - Jesus refused to answer the charges of the Jews (Matthew 27:12). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word." This silent dignity amazed Pilate and yet he was strangely impressed. 

Charles Spurgeon comments: “He might have cleared himself of every accusation that was brought against him, but that would have left the load of guilt upon those whose place he came to take; so he answered never a word. Such silence was sublime.”. (The Gospel of the Kingdom)

So the governor (hegemon) was quite amazed (thaumazo) - Pilate marveled at Jesus being hit with a barrage of accusations and not responding with rebuttal. And of course one reason Jesus did not defend Himself against their false accusations is that He knew His hour had come to die as the Lamb of God (Jn 1:29+). 

Spurgeon - He (PILATE) had seen in captured Jews the fierce courage of fanaticism; but there was no fanaticism in Christ. He had also seen in many prisoners the meanness which will do or say anything to escape from death; but he saw nothing of that about our Lord. He saw in him unusual gentleness and humility combined with majestic dignity. He beheld submission blended with innocence.

As noted above, Jesus' silence was a fulfillment of Isaiah 53:7+. Jesus’ commitment to accomplish the will and work of His Father (Jn 4:34+, Jn 17:4+) is firmly fixed like flint! Nothing superhuman and no one human, could deter Him from completing the mission for which the Father had sent Him.

Amazed (2296) thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. To be surprised by the unexpected. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Be surprised (Gal 1:6). It denotes incredulous surprise. Thaumazo was a rhetorical device used in law courts and politics to attack things done by the opposition party.

NIDNTT on Thaumazo in Classic Greek - The word-group associated with thauma is found in Gk. from the 8th and 7th centuries, to designate that which by its appearance arouses astonishment and amazement. The root is cognate with theaomai, to look at.

TDNT on Classic Greek uses - The group has first the sense of astonishment, whether critical or inquisitive, then admiration, with a nuance of awe or fear at what is unusual or mysterious, e.g., miracles or oracles in religion, also magical acts or media, and certain phenomena (prior to their explanation) in philosophy.

THAUMAZO - 43X/43V - am amazed(1), amazed(15), amazement(1), astonished(3), being amazed(1), flattering(1), marvel(4), marveled(5), marveling(2), surprised(2), wonder(2), wondered(4), wondering(2). Matt. 8:10; Matt. 8:27; Matt. 9:33; Matt. 15:31; Matt. 21:20; Matt. 22:22; Matt. 27:14; Mk. 5:20; Mk. 6:6; Mk. 15:5; Mk. 15:44; Lk. 1:21; Lk. 1:63; Lk. 2:18; Lk. 2:33; Lk. 4:22; Lk. 7:9; Lk. 8:25; Lk. 9:43; Lk. 11:14; Lk. 11:38; Lk. 20:26; Lk. 24:12; Lk. 24:41; Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21; Acts 2:7; Acts 3:12; Acts 4:13; Acts 7:31; Acts 13:41; Gal. 1:6; 2 Thess. 1:10; 1 Jn. 3:13; Jude 1:16; Rev. 13:3; Rev. 17:6; Rev. 17:7; Rev. 17:8

C H Spurgeon  —Matthew 27:14 Morning and Evening

He had never been slow of speech when he could bless the sons of men, but he would not say a single word for himself. “Never man spake like this man,” and never man was silent like him. Was this singular silence the index of his perfect self-sacrifice? Did it show that he would not utter a word to stay the slaughter of his sacred person, which he had dedicated as an offering for us? Had he so entirely surrendered himself that he would not interfere in his own behalf, even in the minutest degree, but be bound and slain an unstruggling, uncomplaining victim? Was this silence a type of the defencelessness of sin? Nothing can be said in palliation or excuse of human guilt; and, therefore, he who bore its whole weight stood speechless before his judge. Is not patient silence the best reply to a gainsaying world? Calm endurance answers some questions infinitely more conclusively than the loftiest eloquence. The best apologists for Christianity in the early days were its martyrs. The anvil breaks a host of hammers by quietly bearing their blows. Did not the silent Lamb of God furnish us with a grand example of wisdom? Where every word was occasion for new blasphemy, it was the line of duty to afford no fuel for the flame of sin. The ambiguous and the false, the unworthy and mean, will ere long overthrow and confute themselves, and therefore the true can afford to be quiet, and finds silence to be its wisdom. Evidently our Lord, by his silence, furnished a remarkable fulfilment of prophecy. A long defence of himself would have been contrary to Isaiah’s prediction. “He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.” By his quiet he conclusively proved himself to be the true Lamb of God. As such we salute him this morning. Be with us, Jesus, and in the silence of our heart, let us hear the voice of thy love.

Matthew 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted.

CUSTOM PROVIDING FOR
RELEASE ON PASSOVER

Now at the feast (heorte = the Passover) the governor (hegemon) was accustomed (etho) to release (apoluo) for the people any one (heis) prisoner (desmios) whom they wanted (thelo) - There is no clear historical corroboration of the custom of Pilate to release one prisoner. John and Mark also make mention of this tradition...

“But you have a custom that I release someone for you at the Passover; do you wish then that I release (apoluo) for you the King of the Jews?” (John 18:39+)

Now at the feast (Passover) he used to release (apoluo) for them any one prisoner (desmios) whom they requested. (Mk 15:6+)

Charles Swindoll: Finding himself in a precarious political situation, Pilate was seeking some way to free Jesus from the trumped-up charges of the Jewish leaders without breaking either their laws or those of Rome. He knew Jesus was innocent of everything except, perhaps, religious lunacy. Yet his experience with the stubborn rulers of the Jews in Jerusalem told Pilate that they would not be satisfied with a simple dismissal of all charges against Jesus. That could cause a riot or, worse, a report sent to Caesar saying that Pilate was providing a safe haven for treasonous claimants to the throne of Israel. In the midst of his personal turmoil, Pilate recalled an annual custom that might just provide a way of escape from that political quagmire. Each year at Passover, the governor of Judea would release one convicted prisoner back to the people – an act of unconditional clemency as a sign of benevolence and mercy (Mt 27:15). One of the men awaiting execution that morning was a man named Barabbas, described as a “notorious prisoner” (Mt 27:16), guilty of insurrection and murder (Luke 23:25). Surely, Pilate reasoned, if the crowd was presented with a choice between freeing Barabbas or freeing Jesus, their sense of justice would prevail and Jesus would go free. Pilate also seemed to be aware of Jesus’ popularity with the people, for “he knew that because of envy [the Jewish leaders] had handed Him over” (Mt 27:17-18). (See Insights on Matthew 16–28 - Page 278 - Google Book)

Release (send away, divorce) (630) apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). Apoluo frequently has the sense of to let loose from or to release (as from under arrest or from another's custody), as it is used here in Acts 17:9. To let go free or set at liberty. Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc, cf Acts 16:35) Apoluo was used in secular Greco-Roman writings of discharge from the military, of release from jail or of setting a debtor free (these latter meanings also commonly found in the NT writings). To dismiss (as innocent) - As legal term, to grant acquittal, set free, release, pardon. 

APOLUO - 62V - dismissed(1), divorce(3), divorced(2), divorces(5), freed(1), leaving(1), let...go(2), pardon(1), pardoned(1), release(20), released(8), releasing...to depart(1), send...away(9), sending...away(1), sending away(1), sends...away(1), sent...away(6), sent away(2), set free(1). Matt. 1:19; Matt. 5:31; Matt. 5:32; Matt. 14:15; Matt. 14:22; Matt. 14:23; Matt. 15:23; Matt. 15:32; Matt. 15:39; Matt. 18:27; Matt. 19:3; Matt. 19:7; Matt. 19:8; Matt. 19:9; Matt. 27:15; Matt. 27:17; Matt. 27:21; Matt. 27:26; Mk. 6:36; Mk. 6:45; Mk. 8:3; Mk. 8:9; Mk. 10:2; Mk. 10:4; Mk. 10:11; Mk. 10:12; Mk. 15:6; Mk. 15:9; Mk. 15:11; Mk. 15:15; Lk. 2:29; Lk. 6:37; Lk. 8:38; Lk. 9:12; Lk. 13:12; Lk. 14:4; Lk. 16:18; Lk. 23:16; Lk. 23:17; Lk. 23:18; Lk. 23:20; Lk. 23:22; Lk. 23:25; Jn. 18:39; Jn. 19:10; Jn. 19:12; Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40; Acts 13:3; Acts 15:30; Acts 15:33; Acts 16:35; Acts 16:36; Acts 17:9; Acts 19:41; Acts 23:22; Acts 26:32; Acts 28:18; Acts 28:25; Heb. 13:23

Matthew 27:16 At that time they were holding a notorious prisoner, called Barabbas.

Related Passages: 

Mark 15:7+ The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection.

Luke 23:18-19+ But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder.)

John 18:40+ So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber (lestes).

BARABBAS INTRODUCED
INTO THE REDEMPTIVE DRAMA

At that time they were holding a notorious prisoner (desmios), called Barabbas - As noted in the cross references above, Barabbas was in prison because he was a robber, an insurrectionist and a murderer. He clearly was a vile, wicked person, who stood in dramatic contrast to the sinless,perfect Christ. There is a bit of irony here for the sinless One would die, while the sinful one would go free. 

THOUGHT - All of us were guilty like Barabbas and deserving of death (Ro 6:23), but Jesus died in our place that we might go free and escape the divine penalty of eternal punishment (see Substitutionary Atonement). Amazing grace indeed! 

Steven Cole - The character here is Barabbas, the robber, murderer, and rebel who was freed instead of Jesus. While at first you may not see yourself in Barabbas at all, he represents each of us in at least three ways (several sources make these points, but I first read them in Leonard Griffith, Gospel Characters [Eerdmans], pp. 166–170):

First, Barabbas should have been on the cross instead of Jesus because he was guilty and deserved to die. You may protest, “But I’m not a robber!” But we’ve all robbed God of His rightful glory and lordship over our lives. You may come back, “But at least I’m not a murderer!” But Jesus said that if we’re wrongfully angry with our brother, we have murdered him in God’s sight (Matt. 5:21–22). “But,” you still protest, “I’ve never led an armed rebellion against the government.” True, but we’re all rebels against the King of the universe. We’ve all sinned many times over against God and His rightful rule.

Second, Barabbas did nothing to earn his pardon. He wasn’t pardoned because of his good behavior or promises to reform. If anything, he was pardoned because of how notoriously evil he was. He couldn’t brag after he got out about how he deserved to be pardoned. He couldn’t claim that he was pardoned for his exemplary behavior. In the same way, Paul says (Rom. 4:4–5) that God justifies the ungodly not through their good works, but by faith alone.

Third, Jesus died in Barabbas’ place. Barabbas, whose name means “son of the father,” should have been on the cross that day. Instead, one who is the eternal Son of the eternal Father hung there in Barabbas’ place. Jesus died in his place—and in your place. (What Will You Do With Jesus?)

It is possible that Barabbas was merely a robber (lestes) or highwayman, but more likely, given the use of the term ληστής (lēstēs) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See K. H. Rengstorf  TDNT PAGE 532 for more information. 

Jeffrey Crabtree: Pilate picked a prisoner who was the extreme opposite of Jesus. His name was Barabbas (v. 16), which means “son of (his) father.” Some older Greek and Syriac manuscripts have “Jesus” Barabbas or “Jesus bar Abba” and some scholarship supports this reading (Metzger 68)(SEE NET NOTE BELOW). This would mean that “Jesus” the murderer was set free while Jesus the Messiah was condemned (Hill 350). (Quoted by Paul Apple page 1309)

Wycliffe Bible Commentary Exegesis that plays on the etymology of Barabbas ("son of a father"), or adopts the highly inferior reading "Jesus Barabbas" for allegorizing or homiletical purposes is unwarranted.

NET NOTE - TECHNICAL NOTE - Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ f1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding Ἰησοῦν (Iēsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Christon, “who is called Christ”) to Ἰησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).

Question: Who was Barabbas in the Bible?

BARABBAS (SEE ALSO DICTIONARY NOTE) - 10V - Matt. 27:16; Matt. 27:17; Matt. 27:20; Matt. 27:21; Matt. 27:26; Mk. 15:7; Mk. 15:11; Mk. 15:15; Lk. 23:18; Jn. 18:4

Answer: Barabbas is mentioned in all four gospels of the New Testament: Matthew 27:15–26; Mark 15:6–15; Luke 23:18–24; and John 18:40. His life intersects that of Christ at the trial of Jesus.

Jesus was standing before Pontius Pilate, the Roman governor who had already declared Jesus innocent of anything worthy of death (Luke 23:15). Pilate knew that Jesus was being railroaded and it was “out of self-interest that the chief priests had handed Jesus over to him” (Mark 15:10), so he looked for a way to release Jesus and still keep the peace. Pilate offered the mob a choice: the release of Jesus or the release of Barabbas, a well-known criminal who had been imprisoned “for an insurrection in the city, and for murder” (Luke 23:19).

The release of a Jewish prisoner was customary before the feast of Passover (Mark 15:6). The Roman governor granted clemency to one criminal as an act of goodwill toward the Jews whom he governed. The choice Pilate set before them could not have been more clear-cut: a high-profile killer and rabble-rouser who was unquestionably guilty, or a teacher and miracle-worker who was demonstrably innocent. The crowd chose Barabbas to be released.

Pilate seems to have been surprised at the crowd’s insistence that Barabbas be set free instead of Jesus. The governor stated that the charges against Jesus were baseless (Luke 23:14) and appealed to the crowd three times to choose sensibly (verses 18–22). “But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed” (verse 23). Pilate released Barabbas and handed over Jesus to be scourged and crucified (verse 25).

In some manuscripts of Matthew 27:16–17, Barabbas is referred to as “Jesus Barabbas” (meaning “Jesus, son of Abba [Father]”). If Barabbas was also called “Jesus,” that would make Pilate’s offer to the crowd even more spiritually loaded. The choice was between Jesus, the Son of the Father; and Jesus, the Son of God. However, since many manuscripts do not contain the name “Jesus Barabbas,” we cannot be certain that was his name.

The story of Barabbas and his release from condemnation is a remarkable parallel to the story of every believer. We stood guilty before God and deserving of death (Romans 3:23; 6:23a). But then, due to no influence of our own, Jesus was chosen to die in our stead. He, the Innocent One, bore the punishment we rightly deserved. We, like Barabbas, were allowed to go free with no condemnation (Romans 8:1). And Jesus “suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18ESV).

What happened to Barabbas after his release? The Bible gives no clue, and secular history does not help. Did he go back to his life of crime? Was he grateful? Did he eventually become a Christian? Was he affected at all by the prisoner exchange? No one knows. But the choices available to Barabbas are available to us all: surrender to God in grateful acknowledgment of what Christ has done for us, or spurn the gift and continue living apart from the Lord. (Source: GotQuestions.org)

S. Lewis Johnson on Barabbas:

Barabbas is the only man in the Bible who could ever say in the physical sense alone, Christ died for me. He thus becomes a rather eloquent illustration of the story of the cross. . .

We know from all of the accounts of the Bible that it was the multitude, probably of the supporters of Barabbas, who was a very popular insurgent, evidently, asked Pilate for the freedom for one of the prisoners. They of course hoped that he would opt for the freedom of Barabbas—Pilate was hoping of course that the people would decide for the freedom of Jesus, and thus get him off the horns of a dilemma, because he did not really believe that Jesus was guilty. But he had on the one hand the appeal of his conscience and on the other the political appeal of expediency. And so the multitude asked him that he give them as the custom was a freeing of a prisoner. . .

Rome was very ruthless in persecuting people who sought to rebel against the establishment and in the light of the fact that they were hunted all over the land by men with superior forces, to survive it was necessary for them to do brutal things, and so Barabbas had become a hardened, brutal criminal. The Apostle Peter, preaching in Acts chapter 3 after the resurrection described or says to Israel that they chose a murderer over our Lord Jesus Christ. So we know that it was the common knowledge of the people at the time that Barabbas was not only a robber he was also a murder. Death was his only future

But the most striking thing about him when you put it all together is the fact that Israel preferred him to the Lord Jesus. Now it might seem hard to understand why Israel the nation would prefer a robber – an insurrectionist, a murderer, a notorious criminal – to our Lord Jesus Christ. But I don’t think it’s really too hard to understand. He was a daring, dashing, captivating, fierce, soul patriot. True he was a criminal, but we tend to glamorize people like that, and we glamorize them in the 20th Century as well. And while they did not have the skills of our present media, the tendency still is to glamorize the man who is the revolutionary and he was that. . .

Now Barabbas was thinking about the Roman judgment of crucifixion, and no doubt his thoughts were concentrated upon that. He was a man who was a sinner. He was guilty, and he stood condemned. A beautiful picture of course of all of us for that is what we are we are sinners. We are guilty before God, and we are therefore condemned. But Barabbas had a release. Now we read in the New Testament in the epistle that Paul wrote to the Galatians, “Christ hath redeemed us from the curse of the law being made a curse for us.” I’m sure that it did not take a great deal of thought for Barabbas to have a pretty good theory of the atonement. C. I. Scofield once said, “It’s easy to see Barabbas need not have been a theologian to form a good working theory of the atonement. He knew from experience what it was to be delivered and to have someone else take his place. For you see, ultimately, the Lord Jesus is the one who hangs upon that middle cross in the place of what Barabbas thought would be his cross.” . . .

Now one of the things that we stress in the atonement that our Lord Jesus has accomplished is that in our substitute in the Lord Jesus we have borne our penalty. That’s why we shall not have to bear the penalty again. He has borne the penalty for sinners, and in the case of those who have believed in him, they have a substitute in whom they have borne the penalty. That’s why we cannot bear the penalty. That’s why the divine law has no case whatsoever against us, because our penalty has been paid in our substitute. So Barabbas beautifully illustrates that. I don’t guess there’s anybody who could sing with more gusto, “He breaks the power of canceled sin; he sets the prisoner free.”

Now transferring that from the physical to the spiritual sense we have an illustration of the atoning work of our Lord Jesus. He was our penal substitute. And then if I may just emphasize one more thing. Barabbas, by virtue of the fact that he had been freed by the authorities and by virtue of the fact that Jesus had died under the judgment of Rome, Barabbas is a man who now stands righteous before the Roman government. “O mysterious, wonderful exchange,” the ancient fathers used to say, “by which my unrighteousness becomes the unrighteousness of the Savior and the righteousness of the Savior becomes my righteousness. O mysterious, wonderful exchange.” He hath made him to be sin for us him who knew no sin that we might become the righteousness of God in him, and Barabbas, as he stood looking at the cross, stood looking as a free man – one who had been delivered by the authorities and now stood right before them.

Now the second thing I think that is so important is to notice the perennial madness of the multitude’s choice. Which of the two will ye that I release unto you? They said, Barabbas. And to make it even worse, in a moment after Pilate has sought to free himself from guilt, they’ve answered and said to Pilate, His blood be on us and on our children. Oh, the madness of the choice of the multitude that selects a Barabbas instead of a Jesus. (Barabbas, the Man for Whom Christ Died)

Matthew 27:17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?”

Related Passages: 

Mark 15:9-12+  Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he was aware that the chief priests had handed Him over because of envy. 11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. 12 Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?”

So when the people gathered together (sunago), Pilate said to them, “Whom do you want (thelo) me to release (apoluo) for you? Barabbas, or Jesus (Iesous) Who is called Christ (Christos) - CSB = "Jesus who is called Messiah?" Pilate surely was hoping they would choose Barabbas, "For he was aware that the chief priests had handed Him over because of envy." (Mk 15:10+)

Leon Morris: We may conjecture that Barabbas would have had popular appeal, for Mark tells us that this man had been involved in a rebellion in which he had committed murder. It is possible that the reason why the crowd was there was that supporters of Barabbas had come together to ask for Barabbas to be the man released at the customary amnesty at Passover. For whatever reason, a crowd was assembled, and Pilate put to them the choice of Barabbas or Jesus. He may have thought that since Jesus had committed no crime and since he was said by some at least to be the Messiah, the people would want to have him set free. But perhaps he did not give sufficient consideration to the fact that a Jerusalem crowd was unlikely to call for a Galilean to be released when some of their own people were in custody. And it may well be that the Jewish leaders had made sure that some of their supporters were in the crowd urging the people to call for Barabbas. By adding that Jesus was “called Messiah,” (Christos) Pilate was quietly urging a consideration that he might well have thought would weigh heavily with many in the crowd. No answer from the crowd is recorded at this point; it may be that Pilate put the alternatives before the people and allowed them time to think about it. (See The Gospel According to Matthew - Page 703 - Google Books or borrow Gospel According to Matthew)

NET NOTE - TECHNICAL NOTE - Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ f1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

Christ (5547) Christos (See also Messiah - Anointed One) from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus.

Gilbrant writes that "Hamilton suggests a fourfold significance to such anointing (“māshach,” Theological Wordbook of the Old Testament, 1:530): (1) separation unto God, (2) authorization by God, (3) divine enablement, and (4) the coming Deliverer. In regards to this final use he says, “Though this association with the term māshach is not as prevalent in the OT as often supposed, the prospect of a righteous, Spirit-filled ruler is increasingly discernible in the OT (cf. Isaiah 9:1-7+; Isa1 1:1-5+; Isa 61:1)” (ibid.). It was probably because of his role as a deliverer of God’s people, selected by the Lord for His purpose, that Cyrus, a Gentile emperor, was given the title of “messiah, anointed” (Isaiah 45:1). However, long after Cyrus, God’s people were still promised Messiah the prince, the one to fulfill all of the Biblical promises (Daniel 9:25,26+)." (Complete Biblical Library Greek-English Dictionary)

David Jeremiah - INDECISION IS A DECISION  MATTHEW 27:17 (Discovering God: 365 Daily Devotions - Page 364)

Indecision is a decision. This thought sums up the choice Pontius Pilate made when he encountered Jesus Christ. Pilate believed he could postpone his decision about Jesus, but he was wrong because every action he took led to a choice, even though he sought to avoid one.

When Jesus came before Pilate, the Roman governor of that distant outpost, He discovered a man who was torn. Even Pilate’s wife added to his confusion, warning her husband to “have nothing to do with that just Man” after having a dream about Him (Matthew 27:19). Pilate and Herod debated, and neither could find any wrong in Him. Yet the throng clamored for the release of Barabbas, so the expedient political decision was to send Jesus to His death.

We all come to a point when we have to make a decision about Jesus. We must accept Him as our Savior, or we reject Him. Once we take Him as our Savior, we must choose to enthrone Him as our Lord. If we think we can postpone and not decide, we have decided already. 

     I believe in my soul that there are more at this day being lost for want of decision than for any other thing.  D. L. MOODY

James Smith -  BARABBAS OR JESUS Matthew 27:17

It was a solemn day when Jesus stood in silence before Pilate and the people, a day heavily laden with far-reaching consequences. It is always such a day when a soul is called upon to make its final decision for God or the world. Observe—

I. Who they are. Barabbas and Jesus.

1. BARABBAS. One who also bears the name of Jesus. A law-breaker, a robber, and a murderer. An enemy to God and to all the best interests of society.
2. JESUS. The Son of God and the Friend of man. One who went about continually doing good. A sufferer for the salvation of others.

II. What they are. They are representatives of two different kingdoms—of two different rulers that are opposed to each other.

1. THE BARABBAS KINGDOM. The kingdom of this present evil world—the kingdom of darkness governed by the prince of darkness. Their great business is to rob men of their time, of their affections, their wills, and their souls. They seek· to rob both God and man.
2. THE JESUS KINGDOM. Jesus represents the Kingdom of God. He stands for the sacrifice for sin, the eternal life which is the gift of God. He is the light and life of men, the substitute Redeemer.

III. Where they are. They stand together before the people (v. 21), waiting for their individual choice. In one way or other they have been standing together before each generation ever since that day All to whom Christ is preached must make their choice.

1. YOU CANNOT HAVE BOTH. Barabbas and Christ are opposites, as diametrical as darkness and light. “Ye cannot serve God and Mammon.” Ye cannot love the world and love God also. Whosoever is the friend of the world is the enemy of God. There is no alternative, you must choose the one or the other.
2. YOUR ETERNAL DESTINY HANGS ON YOUR CHOICE. They said, “Barabbas,” and what followed? His blood is on them till this day. What do you say? In Christ there is life; in the Barabbas of this world there is death. Both life and death is set before you. “Choose life” (Deut. 30:15).

    “My heart is fixed, eternal God—fixed on Thee;
    And my immortal choice is made—Christ for me.”
 

Matthew 27:18 For he knew that because of envy they had handed Him over.  

Related Passages:

Proverbs 27:4  Wrath is fierce and anger is a flood, But who can stand before jealousy? 

Mark 15:10+ "For he was aware that the chief priests had handed Him over because of envy."

THE MALIGNITY
OF ENVY

For he knew that because of envy (phthonos) they had handed Him over (paradidomi) In other words the chief priests were not loyal to Rome (as some of their accusations against Jesus may have suggested). Pilate saw through their ruse recognizing that their motive was envy of Jesus not loyalty to Rome. 

A T Robertson - Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people. He may have heard of the events of the Triumphal Entry and the Temple Teaching. The envy, of course, came primarily from the leaders.

Gilbrant explains - "Pilate grasped at this opportunity, having decided to let Jesus go. He was, however, determined not to endanger his own position. He knew the priests were envious of Jesus because of His fame, His power, and His popularity with the crowds. His clear teaching and invincible wisdom threatened their entire system. Pilate must have reasoned that even the Jewish leaders would not ask for the release of a condemned, murdering insurrectionist when they were accusing Jesus of insurrection. While he was waiting for their answer, hoping for a way out of his own personal dilemma, there was a sudden interruption, as recorded in Matthew 27:19. His wife sent a message warning him not to have anything to do with Jesus because she had been so warned in a dream." Pilate's anxiety must have skyrocketed on receipt of this word from his wife!  (Complete Biblical Library)

Leon Morris agrees "that Pilate was not taken in by what the Jewish leaders were saying. He knew that it was not consideration for the security of Roman rule that had motivated them, but envy. Their envy at the success of Jesus in Jerusalem during the past few days would have reinforced their long-standing hatred of him. It may well be that Pilate knew of this and reasoned that since the leaders were jealous of Jesus’ popularity with the crowd, he must have sufficient support among the people for them to ask for his release. Ordinary people would surely side with Jesus rather than with a criminal like Barabbas. So he put the choice before them, thinking that in this way he would be able to release Jesus. If the leaders were jealous of Jesus’ popularity with the crowd, then the “Messiah” must have sufficient support in the crowd for them to ask for him to be set free. (See The Gospel According to Matthew - Page 703 - Google Books or borrow The Gospel According to Matthew)

D. A. Carson: What is certain is that Pilate sized up the real motivation of the Jewish leaders (Mt 27:18). They had no special loyalty to Rome; so if they were accusing Jesus of being a traitor to Rome, he must have been disturbing them for other reasons, and they were simply using Pilate to eliminate Jesus’ challenge to them. Pilate, with his network of spies and informers, would be aware of how much popularity Jesus Christ enjoyed among the people at large. He could hardly have been unaware of the upsurge of acclaim the previous Sunday (Mt 21:1–16). He thought to administer a reversal to Sanhedrin policy by using the paschal amnesty to encourage the crowd to free Jesus; therefore he offered them a choice: Barabbas or Jesus “who is called Christ.”  (See The Expositor's Bible Commentary or borrow EBC page 126)

NET NOTE - This is a parenthetical note by the author.

Envy (5355) phthonos describes pain felt and malignity conceived at the sight of excellence or happiness. It means not just wanting what another person has, but also resenting that person for having it. It is an attitude of ill-will that leads to division and strife and even murder. When we envy, we cannot bear to see the prosperity of others, because we ourselves feel continually wretched. The English word envy is interesting as it is derived from the Latin in = against and video = to look, “to look with ill-will,” etc., toward another, and obviously is an evil strongly condemned in both the Old Testament and the New Testament.

To envy is to feel a grudging discontent aroused by the possessions, achievements, or qualities of another along with the desire to have for oneself something possessed by another. To envy another is to show spiteful malice and resentment over another’s advantage. To envy is to possess a discontented feeling that arises in one's selfish heart in view of the superiority of another, and being nearly tantamount to the expression of jealousy. The one who envies possesses a malignant passion that sees in another qualities that it covets, and can even degenerate into hatred for their possessor. When we feel envy towards others our basic desire is to degrade them, not so much because we aspires after elevation as because we delight in obscuring those who are more deserving. It follows that envying while seemingly just an "innocent" sin is in fact one of the most odious and detestable of all vices.

Jealousy and envy are close in meaning, but nevertheless are expressive of distinct attitudes, for jealousy makes us fear to lose what we possess, while envy creates sorrow that others have what we do not have. In other words, we are jealous of our own possessions, but we are envious of another man’s possessions. Jealousy fears to lose what it has, while envy is pained at seeing another have it!

Vine says that "envy differs from jealousy in that the former desires merely to deprive another of what he has, whereas the latter desires as well to have the same, or a similar, thing for itself." On this account envy is said to be “as the rottenness of the bones (Pr 14:30). Thus Trench calls envy “the meaner sin” of the two.

Phthonos - 9v - envy(7), envying(1), jealously(1). Matt. 27:18; Mk. 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Tit. 3:3; Jas. 4:5; 1 Pet. 2:1

Matthew 27:19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.”


by James Tissot (Brooklyn Museum)

PILATE'S WIFE DELIVERS
MESSAGE TO HIM ON THE BEMA SEAT

While he was sitting on the judgment seat (bema), his wife sent him a message, saying, “Have nothing to do with that righteous (dikaios) Man; for (term of explanation) last night I suffered (3958) greatly in a dream (onar) because of Him - God is sending a message to Pilate via his wife who was sorely disturbed by a dream about Jesus. (Thought - Do we as husbands listen to our wifes?)  Pilate's wife's dream is a bit ironic, for here he was on the "judgment" seat (bema), but she is warning him (by implication) of another judgment before which he would give account for how he dispensed justice to the King of kings! The other ironic aspect is that here we see a Gentile woman who has more insight than all the Jewish religious elite!

The wife's warning phrase “Have nothing to do with that righteous (dikaios) Man" indicates that she is convinced Jesus is not just an innocent Man but is a righteous (dikaios) Man, surpassing the righteousness of the Jewish religious leaders as He clearly declared in Mt 5:20+ - "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven."

Bob Utley - She used a Messianic title for Him, but how much she knew is uncertain! The irony is that a pagan woman saw what the Jewish leaders did not (cf. Matt. 27:54; John 1:11).

It is interesting that Matthew's Gospel mentions a number of passages in which God gave revelations via dreams: (1) To Joseph about Mary’s pregnancy (Mt 1:20), (2) to the Magi about Herod (Mt 2:12), (3) to Joseph about going down to Egypt (Mt 2:12–13), (4) again to Joseph about when to return(Mt 2:19-20).

Bevans Welder on the Release of Barabbas -- Now before the decision was announced, two things happened that elevate Pilate’s apprehension about the people’s pick. 1. First, Pilate’s wife had a bad dream and sent to Pilate saying, “Have thou nothing to do with that JUST man,” (Matt 27:19) [compare the dream of Abimelech in Gen 20:3, as an example]. 2. Second, the chief priests and the elders stirred up the crowd to vote for Barabbas (Matt 27:20). This is a typical operation for the Jews (Acts 17:5, 13). And as is often the case, the majority was wrong and they paid the price for their error (Pr 11:21).

Spurgeon - This was a warning to him. Heathens paid much respect to dreams, and, therefore, this must have greatly moved him, yet he dared not oppose the priests.

Leon Morris on Pilate's wife sending him a message - She gives as the reason that she had suffered many things in a dream because of him, but she gives no indication of the nature of her sufferings nor of why she felt that her husband should have no dealings with the man. But since people in antiquity took a good deal of notice of dreams, it is not surprising that Pilate’s wife felt that her dream was of some importance. And if it was important, she would believe that she should lose no time in communicating the fact to her husband. She would not have been able to enter the court, but she was able to send a message to the judge. We may well feel that it is astonishing that an aristocratic Roman lady should intercede on behalf of a Galilean peasant. She had clearly been deeply impressed by her dream, and she did what she could. (See The Gospel According to Matthew - Page 704 - Google Books or borrow Gospel According to Matthew)

NET NOTE - The judgment seat (βῆμα, bema) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

William Hendriksen asks an interesting, albeit speculative, question -- 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. (BORROW Exposition of the gospel according to Matthew, page 953)

Judgment seat(968) bema from bainō, "to step, ascend"; see also Wikipedia) (see also Judgment by the Saints) (see picture of ancient bema). in its most common NT use refers to a raised platform on which an official is seated when rendering judgment on certain legal cases or athletic events. It is a platform before which someone would walk up to receive judgment; (figuratively) the administration of justice, given from "a tribunal-chair" (throne) at which there is a meting out rewards and punishments. Pilate sat on a judgment seat (bēma) in Christ's trial (Mt 27:19; Jn 19:13). Gallio sat on a judgment seat (Acts 18:12-17). All believers must stand before the judgment seat of God/Christ (Ro 14:10; 2Cor 5:10). This divine judgment will reward our works – not judge our sins, for that judgment occurred 2000 years ago on the mighty Cross when the humble Lamb bore ALL our sins, His temporal death giving us eternal life! There they will receive rewards for their faithfulness to the Lord. For all that has been contrary in their lives to His will they will suffer loss (1Co 3:15+)  Thus it is a mistake to assume God "doesn't care" about the small matters (decisions) of life. Far from it! Each and every scene of life is a "partnership invitation" from God to live with Him – not just for Him! (Cp Lk 16:10 with Eccl 12:14, 1Cor 4:5)

The bema was a stand on which the judges stood to observe and evaluate the actions of the contestants. If any athlete broke a rule, one or more of the judges (referees or umpires) would point to him and cry, “Adokimos!” (that is, “Disqualified!”). And thus he missed the prize (victor’s wreath -- stephanos) regardless of the place he finished in the race or contest. Likewise, when an event was completed, the contestants stood before the bema to hear the judges’ announcement of the results, and to receive such reward as might properly be theirs. This is a uniquely fitting illustration to make clear to us the fact that service and life are to be evaluated by our Lord, with possible reward or disqualification.

Bema - 12v - ground(1), judgment seat(7), rostrum(1), tribunal(3). Matt. 27:19; Jn. 19:13; Acts 7:5; Acts 12:21; Acts 18:12; Acts 18:16; Acts 18:17; Acts 25:6; Acts 25:10; Acts 25:17; Rom. 14:10; 2 Co. 5:10

Righteous (1342) dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. The meaning of the root word dike is based on the assumption that men expect a certain standard of behavior and if this is not attained judgment may result. It follows that the basic meaning of the adjective dikaios describes that which is proper, right, fitting, fair, righteous, just (acting or being in conformity with what is morally upright or good). From a forensic or legal viewpoint dikaios refers to one who is law-abiding (doing all that law or justice requires), honest and good in behavior and from a religious viewpoint one who is rightly related to God. Those who are truly righteous have God’s verdict in their favor; they are acquitted and pronounced just.  In simple terms this trait describes being in accordance with what God requires. The righteous man does what he ought. He is the person who conforms to the standard, will or character of God. For example, Luke describes Zacharias and Elizabeth (John the Baptist's parents) as "both righteous (dikaios) in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. (Lk 1:6+, see Luke 2:25+ "Simeon… was righteous") They were rightly related to God and because of that right relationship, they walked accordingly. Again we see righteous character is associated with righteous conduct. That's what Paul is calling for in those men who would lead God's church.

C H Spurgeon - The dream of Pilate’s wife (Full sermon The Dream of Pilate's Wife) 

‘When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.’ Matthew 27:19

Am I addressing any who are purposing to do some very sinful thing, but have lately received a warning from God? The warning is not put to you in some mysterious and obscure way, but it comes point blank to you in unmistakable terms. God has sent conscience to you, and he has enlightened that conscience, so that it speaks very plain English to you. This morning’s discourse stops you on the highway of sin, puts its pistol to your ear, and demands that you ‘Stand and deliver.’ Stir an inch, and it will be at your own soul’s peril. Do you hear me? Will you regard the heaven-sent expostulation? Oh, that you would stand still awhile and hear what God shall speak while he bids you yield yourself to Christ today. It may be now or never with you, as it was with Pilate that day. He had the evil thing which he was about to do fully described to him, and therefore if he ventured on it, his presumption would be great. His wife had not said, ‘Have nothing to do with that man’, but ‘with that just man’, and that word rang in his ears, and again and again repeated itself till he repeated it too. Read the twenty-fourth verse. When he was washing his wicked hands he said, ‘I am innocent of the blood of this just person’, the very name his wife had given to our Lord. The arrows stuck in him! He could not shake them off! Like a wild beast, he had the javelin sticking in his side, and though he rushed into the forest of his sin, it was evidently rankling in him still—‘that just man’ haunted him. Sometimes God makes a man see sin as sin, and makes him see the blackness of it; and if he then perseveres in it, he becomes doubly guilty, and pulls down upon himself a doom intolerable beyond that of Sodom of old.

John Butler -  Pilate’s Wife (Matthew 27:19) (Daily Bible Reading)

PILATE’S wife is mentioned only once in Scripture and what it says of her is a good report. Tradition says she became a convert. Our verse would support that. Here we note her advice, assessment, and affliction.

Her advice. “Have thou nothing to do with that just man.” On the surface this translation looks like she is telling Pilate to have nothing to do with Jesus Christ. This is what a lot of people are doing. They want nothing to do with Christ. Our land is like that. They do not want to have anything to do with Christ. Our schools are this way, too. But what Pilate’s wife is saying is that Pilate should not have anything to do with the condemnation of Christ. Do not condemn Him. Do not reject Him. This is excellent advice. Christ is not to be rejected. The advice of Pilate’s wife is needed in our land. It is good advice; it is soul-saving advice. But most people are like her husband and do not take her advice to heart.

Her assessment. “That just man.” Significantly, many testimonies of the righteous character of Christ were given during the crucifixion. Pilate twice said he found no fault in Christ (Luke 23:4, 14). Herod also is said to have found no fault in Christ (Luke 23:15). The centurion supervising the crucifixion said Christ was a “righteous man” (Luke 23:47). Here Pilate’s wife said Christ was a “just man.” Her assessment of Christ was right. He was absolutely sinless.

Her affliction. “I have suffered many things this day in a dream because of him.” Pilate’s wife had a special dream from the Lord. The dream pained her soul. “Many things” indicates the extent of her suffering. It was great. Affliction is oftentimes sent by God to turn us to Him. Affliction can be very painful, but the purpose of affliction is to prevent greater pain. Affliction here prompted Pilate’s wife to intercede on behalf of Christ. Anything that causes us to boldly take a stand for Christ is worth the pain it may cause us.

John MacArthur's sermon What Shall I Do with Jesus? gives some excellent background on Pilate's predicament:

But what would Pilate do now? He knows He doesn’t deserve to die and yet he doesn’t want to irritate the crowd and create another incident. His life is on the line. His career is on the line. He’s got some real problems. You see, Pilate was in a very dangerous position. Let me tell you why. When he originally came to power, he made some big mistakes. The first thing he did to make a show of power when he was appointed governor was to ride into Jerusalem with a whole entourage of soldiers to show his power. And in came the soldiers and they had these banners, these flags. And on top of the flags in brass or some kind of metal was an eagle and on top of the eagle was a molded image of Caesar. Prior governors had had the sense to remove those kinds of things because the Jews believed them to be idols – any graven image. And the Jews had left idolatry since the Babylonian captivity, they didn’t tolerate it. And the other governors had been careful about that, but Pilate, wanting to show his power, came in with his whole group of soldiers, all with the image of Caesar, which of course the Romans believed to be a god. And so here was an idol in the city of Jerusalem, the holy city. The Jews rioted and protested and demanded that he take those off his banners. In a power play, he refused to do it.

After accomplishing what he wanted to in his splendorous appearance in Jerusalem, he turned to return the 60 miles to the seacoast in Caesarea where his basic operation was headquartered, and they followed him for five days, screaming and rioting and demanding – sometimes patiently, sometimes impatiently – that he remove those graven images. He refused to do it. He called a meeting of all these rioting Jews. He put them in the amphitheater, surrounded them with his soldiers and said if they didn’t stop the demands, he would cut off their heads. At which point they bared their necks, pulled their heads to one side and told his soldiers to go ahead and cut off all their heads. And they called his bluff. There was no way he could do it. There was no way he could report back to Rome that he had massacred a whole bunch of defenseless Jews in an amphitheater with their necks bared.

Furthermore, it could have led to a wholesale national revolution. He couldn’t have survived that situation because he was sent to keep the peace, not start a war. They called his bluff. He removed all of those images. And they were one up on him. They had him where they wanted him. A little later, he realized the need for a better water supply in Jerusalem. So he decided to build an aqueduct to bring water into the city of Jerusalem. And to do it, he took the money out of the temple treasury, money which was devoted to God. This so greatly irritated the Jews that it fomented another riot which he had to deal with by sending his soldiers into a huge crowd of people with clubs and spears and swords and at a given signal they clubbed and stabbed people to death to break up the riot.

The third and really most devastating thing that happened to Pilate was when he established a residence in the city of Jerusalem and made some shields for his soldiers, and on the shields he had engraved “Tiberius, The Emperor.” Which to the Jewish people again was an emblem of a false god and they demanded that the shields be changed. And he refused to do that. And so they sent word to Tiberius. They reported him actually to Caesar that he was doing this. Caesar sent word down to get those shields changed immediately. So they have him right where they want him.

He cannot afford another message sent to Tiberius. He cannot afford another riot. He cannot afford any kind of revolution. He is really in a difficult place. He has enough of a sense of justice as a Roman and as a judge, a governor, to do what’s right. But he’s a coward because if he does what’s right and releases Christ, he’s going to have a riot on his hands. And something’s going to happen and he knows that it could end up in his losing his job. And it wouldn’t be unlike Tiberius to remove a governor and then execute him for his unfaithfulness.

J H Jowett - MYSTIC ALARM-BELLS

Matthew 27:19-25.

PILATE was warned. Pilate’s wife had a dream, and in the dream she had glimpses of reality, and when she awoke her soul was troubled. “Have thou nothing to do with that just man!”

And I, too, have mysterious warnings when I am treading perilous ways. Sometimes the warning comes from a friend. Sometimes “the angel of the Lord stands in the way for an adversary.” My conscience rings loudly like an alarm-bell in the dead of night. Yes, the warnings are clear and pertinent, but...!

Pilate ignored the warning, and handed the Lord to the revengeful will of the priests. Pilate defiled his heart, and then he washed his hands! What a petty attempt to escape the certain issues! And yet we have shared in the small evasion. We have crucified the Lord, and then we wear a crucifix. We violate the spirit, and then we do reverence to the letter. We hand the Lord over to be crucified, and then we practise the postures and gait of the saints. Yes, we have all sought an escape in outer ceremony from the nemesis of our shameful deeds.

My soul, attend thou to the mystic warnings, and “play the man”!

Matthew 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death.

Related Passages:

Mark 15:11+  But the chief priests stirred up the crowd to ask him to release Barabbas for them instead.

Luke 23:18-19+  But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 He was one who had been thrown into prison for an insurrection made in the city, and for murder.)

Acts 14:18-19+  Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.  19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead.

PILATE'S
MISCALCULATION

But the chief priests (archiereus) and the elders (presbuteros) persuaded (peitho) the crowds to ask (aiteo) for Barabbas and to put Jesus to death (apollumi) -  Pilate presumably underestimated the influence that the Jewish religious leaders would be able to exert on the laity. As Mark says these "brood of vipers" in effect "stirred up (anaseio) (and poisoned) the crowd" (Mk 15:11+).

Leon Morris - The crowd was not left to make up its mind by itself. The crowd never is. There are always people who try to manipulate public opinion (ED: SOUNDS LIKE A DESCRIPTION OF MAINSTREAM MEDIA IN AMERICA!!!), and in this case they were the chief priests and the elders, the Jewish leaders who had brought the accusation against Jesus. There was no doubt which answer they wanted. Matthew gives no indication as to the methods employed to convince the crowds, but tells his readers that they were successful. The crowds were persuaded. (See The Gospel According to Matthew - Page 704 - Google Books or borrow Gospel According to Matthew page 704)

Persuaded (3982) peitho means literally to persuade or induce by words to believe (Acts 19:26, Mt 27:20, Ro 14:14). Peitho takes on various shades of meaning and the following discussion is an attempt to give an overview of the NT uses and some of the enlightening uses in the Old Testament (Septuagint). The NIDNTT adds that "The range of meaning of the verb (peitho) may be ascertained by looking at its tenses with regard to the beginning, end and duration of the action concerned."

PEITHO -52V assure(1), confident(3), convinced(7), followed(2), have confidence(2), having confidence(2), listen(1), obey(3), obeying(1), persuade(4), persuaded(8), persuading(1), put...trust(1), put confidence(1), put...confidence(1), relied(1), seeking the favor(1), sure(2), took...advice(1), trust(2), trusted(1), trusting(1), trusts(1), urging(1), win...over(1), won over(2). - Matt. 27:20; Matt. 27:43; Matt. 28:14; Lk. 11:22; Lk. 16:31; Lk. 18:9; Lk. 20:6; Acts 5:36; Acts 5:37; Acts 5:40; Acts 12:20; Acts 13:43; Acts 14:19; Acts 17:4; Acts 18:4; Acts 19:8; Acts 19:26; Acts 21:14; Acts 23:21; Acts 26:26; Acts 26:28; Acts 27:11; Acts 28:23; Acts 28:24; Rom. 2:8; Rom. 2:19; Rom. 8:38; Rom. 14:14; Rom. 15:14; 2 Co. 1:9; 2 Co. 2:3; 2 Co. 5:11; 2 Co. 10:7; Gal. 1:10; Gal. 5:7; Gal. 5:10; Phil. 1:6; Phil. 1:14; Phil. 1:25; Phil. 2:24; Phil. 3:3; Phil. 3:4; 2 Thess. 3:4; 2 Tim. 1:5; 2 Tim. 1:12; Phlm. 1:21; Heb. 2:13; Heb. 6:9; Heb. 13:17; Heb. 13:18; Jas. 3:3; 1 Jn. 3:19

Beware Of Envy!

A sound heart is life to the body, but envy is rottenness to the bones. — Proverbs 14:30

Today's Scripture : 1 Samuel 18:1-16

Envy may be defined as “resentment at the success or happiness of others.” Many cultures regard envy lightly. A home remodeling company in Washington, DC, ran an ad that actually appealed to this vice. It used such phrases as “living room lust” and “kitchen envy.” It went on to state that you could become the envy of your neighborhood while enhancing the value of your home.

The Bible views envy quite differently, calling it “rottenness to the bones” (Proverbs 14:30). It was out of envy that the religious leaders sought to kill Jesus (Matthew 27:20). And in Galatians 5:19-26, envy is listed among the life-destroying “works of the flesh.”

In 1 Samuel 18, we read that envy contributed to the downfall of King Saul. He had begun his rule well, but because he disobeyed God’s command he was rejected as king (15:23). Instead of humbly accepting God’s decision, he became consumed with envy and hatred toward David (18:8-9). From then on, Saul distanced himself from God and even sought counsel from a medium (28:7). In the end, he took his own life after a shameful defeat by the Philistines (31:4-5). Envy had destroyed him.

Envy can ruin a life. Never take it lightly!  —Herb Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

When other people find success
But you do not advance,
Do you congratulate their gain
Or wish you had their chance? 
—Sper

When you turn green with envy you are ripe for trouble.

Fickle Followers

The multitudes....cried out, saying: “Hosanna to the Son of David!” — Matthew 21:9

Today's Scripture : Matthew 27:15-23

If you follow sports at all, you know that sports fans can change like the weather. A team’s star player can hear 70,000 cheering voices if he does well—or 70,000 booing voices if he messes up.

Sports figures easily fall from grace because people are fickle—eager to follow the one who makes them feel good, yet willing to turn against that same person if all does not go well.

Scripture contains an example of fickleness that is far more serious. A great multitude in Jerusalem praised, honored, and cheered Jesus on the Sunday He entered the city riding on a donkey (Matt. 21:6-11). But just a few days later, some of those same people may have been in the crowd calling for Jesus’ crucifixion (27:20-23). On Sunday they worshiped Him, but on Friday they didn’t want Him around anymore.

Let’s not waver in our relationship with the Lord. Sometimes we worship Jesus heartily on Sunday, but the very next day we live as if we find His presence intrusive. Or we tell Him on Sunday that we love Him, but then we fail to obey Him throughout the week.

Don’t be a fickle follower of Jesus. Worship Him every day—not just on Sunday. By:  Dave Branon (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Let’s not be fickle followers
Who say they love the Lord
But live each day ignoring Him
And His life-giving Word.
—Sper

Worshiping God should be a full-time experience.

Matthew 27:21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.”

PILATE ON THE HORNS
OF A DILEMMA

The phrase "on the horns of a dilemma" means "to be divided between two seemingly equal options and to be undecided as to which option to choose: “When Mary was offered two equally attractive jobs, she found herself on the horns of a dilemma.”

But the governor (hegemon) said to them, “Which of the two do you want (thelo) me to release (apoluo) for you?” - So in one ear are the warning words from his wife and in the other ear the raucous words of the riled up rabble. He should have never even asked the crowd, but should have followed his wife's sage advice and released Jesus. He made the wrong choice and would rue his choice throughout eternity!

And they said, “Barabbas.”- See the parallel passages above.

David Turner suggests that by now "Jesus’s popularity with the crowd has evaporated (Mt 21:9, 11, 26; 26:5), probably because the crowd’s hope that Jesus was a political-military Messiah was dashed by his arrest. Jesus’s messianic credentials have now been discredited. This crowd may be composed of Jerusalem residents instead of the Passover pilgrims who had praised Jesus when he entered Jerusalem (Blomberg 1992a: 412). (See Matthew - Page 654 - Google Books) (ED: ANOTHER REASON FOR JESUS' DECLINE IN POPULARITY COULD HAVE BEEN THE HATEFUL RHETORIC SPEWED OUT BY THE JEWISH LEADERS WHICH SURELY WOULD HAVE HAD AN IMPACT ON THE EMOTIONAL TENOR OF THE CROWD.)

The Jackal or the Lamb

“Which of the two do you want me to release to you?” They said, “Barabbas!” — Matthew 27:21

Today's Scripture : Matthew 27:15-26

The crowd had gathered, and they wanted someone released. In Jesus’ day, it was customary during Passover for a prisoner to be set free in commemoration of the Jews’ deliverance from bondage in Egypt.

Pilate was no political novice. So he gave the mob a choice: the One who raised Lazarus from the dead or the one whose sword had probably sent many to an early grave. The choice seemed obvious. But the people chose the murderer Barabbas.

Mob rule always prefers the wild, the rebel, the maniacal. It chooses the jackals: the Barabbases, the Stalins, and the Hitlers of the world. It rejects the lowly, the humble, the servants, the lambs.

What if we had been there? Whom would we have chosen? We would like to believe that we would have chosen Jesus. But would we? The voice of the crowd is so powerful. A few days before the trial, the crowd had shouted, “Hosanna to the Son of David!” Now the people were crying out, “Crucify Him!” The pressure of the multitude can confuse us, frighten us, and carry us away.

O God, help us. Sometimes in the crowd, in spite of all that we know, we’re still tempted to choose the jackal. Help us to choose the Lamb. By:  David C. Egner (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The world will try to pressure us
To fit into its mold,
But with God’s help we can resist
If to His truth we hold.
—Sper

To resist the pressures of the world, rely on the power of the Lord.

Matthew 27:22 Pilate *said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!”

Related Passages: 

Mark 15:12-13+ Answering again, Pilate said to them, “Then what shall I do with Him Whom you call the King of the Jews?” 13 They shouted back, “Crucify Him!”

Luke 23:20-21+ Pilate, wanting to release Jesus, addressed them again. 21 but they kept on calling out, saying, “Crucify, crucify Him!”

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The King of the Jews

JEWISH CROWD CRIES
CRUCIFY CHRIST

Pilate *said to them, “Then what shall I do with Jesus (Iesous) Who is called Christ (Christos)?” They all *said, “Crucify (stauroo - aorist imperative ~ Do it now!) Him!” - The religious leaders would have been happy with Jesus dead by any means, but crucifixion was especially useful to discredit Jesus for Dt 21:23NET+ stated "the one who is left exposed on a tree is cursed by God." In short, crucifixion would imply to the religious leaders that Jesus was under God's curse. And to some they were correct for Paul wrote "Christ redeemed us from the curse of the Law, having become a curse for (huper = IN OUR PLACE = SUBSTITUTION) us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”" (Gal 3:13+)

NET NOTE - Grk “Him—be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.” Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63–66 §§163–70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

W M Taylor - CHRIST BEFORE PILATE—PILATE BEFORE CHRIST (Click for full sermon - from Great Sermons)

Excerpt: The canvas is large, and the figures, all of which are on the line of sight, are of life size. The scene is in the pavement or open court before the governor’s palace, which was called in the Hebrew tongue Gabbatha, and in which, after all his efforts to wriggle out of the responsibility of dealing with the case, Pilate ultimately gave up Jesus to be crucified. At one end of the court, on a raised bench, and drest in a white toga, Pilate sits. On either side of him are Jews, each of whom has a marked and special individuality. The two on his left are gazing with intense eagerness at Christ. They are evidently puzzled, and know not well what to make of the mysterious prisoner. On his right, standing on one of the seats, and with his back against the wall, is a Scribe, whose countenance is expressive of uttermost contempt, and just in front of this haughty fellow are some Pharisees, one of whom is on his feet, and passionately urging that Jesus should be put to death, presumably on the ground that, if Pilate should let Him go, he would make it evident that he was not Cæsar’s friend. Before them again is a usurer, sleek, fat and self-satisfied, clearly taking great comfort to himself in the assurance that, however the matter may be settled, his well-filled money-bags will be undisturbed. Beyond him stands the Christ in a robe of seamless white, and with His wrists firmly bound; while behind, kept in place by a Roman soldier, standing with his back to the spectator, and making a barricade with his spear, which he holds horizontally, is a motley group of onlookers, not unlike that which we may still see any day in one of our criminal courts. Of these, one more furious than the rest is wildly gesticulating, and crying, as we may judge from his whole attitude, “Crucify Him! crucify Him!” and another, a little to the Savior’s left, but in the second row behind Him, is leaning forward with mockery in his leering look, and making almost as if he would spit upon the saintly one. There is but one really compassionate face in the crowd, and that is a face of a woman who, with an infant in her arms, most fitly represents those gentle daughters of Jerusalem who followed Jesus to Calvary with tears. Then, over the heads of the on-lookers, and out of the upper part of the doorway into the court, we get a glimpse of the quiet light of the morning as it sleeps upon the walls and turrets of the adjacent buildings. All these figures are so distinctly seen that you feel you could recognize them again if you met them anywhere; and a strange sense of reality comes upon you as you look at them, so that you forget that they are only painted, and imagine that you are gazing on living and breathing men. 

Robert Morgan - The Sabbath That Never Came (BORROW From this verse : 365 inspiring stories about the power of God's word)

On October 8, 1871, D. L. Moody preached in Chicago’s Farwell Hall. Our eternal destiny, he said, depends on our answer to Pilate’s question: “What shall I do with Jesus?” At the conclusion of his sermon, Moody said: I wish you would take this text home with you and turn it over in your minds during the week, and next Sabbath we will decide what to do with Jesus of Nazareth.

But there was no next Sabbath. As soloist Ira Sankey closed the meeting singing, “Today the Savior Calls,” his voice was suddenly drowned out by cries of alarm. The Great Chicago Fire (SEE PICTURE) had started and was sweeping toward the Hall. That night, the city and many of its citizens perished.

Twenty-two years later on the anniversary of the fire, Moody again spoke in Chicago from Matthew 27:22, saying: What a mistake! I remember Mr. Sankey’s singing, and how his voice rang: “Today the Savior calls, for refuge fly! The storm of justice falls, and death is nigh!”

I have never seen that congregation since. I have hard work to keep back the tears today. Twenty-two years have passed away, and I have not seen that congregation since, and I never will meet those people again until I meet them in another world. But I want to tell you of one lesson I learned that night, which I have never forgotten, and that is, when I preach, to press Christ upon the people then and there, and try to bring them to a decision on the spot.

You will notice that Pilate was just in the condition of my audience that night, just the condition that you are in today—he had to decide then and there what to do with Jesus. The thing was sprung on him suddenly.

I have asked God many times to forgive me for telling people that night to take a week to think it over. I have never dared to give an audience a week to think of their salvation since.

Today’s Suggested Reading Matthew 27:15–26 

Pilate said to them, “What then shall I do with Jesus who is called Christ?” Matthew 27:22

R. A. Torrey: Revival Addresses  THE MOST IMPORTANT QUESTION THAT ANY MAN EVER ASKED OR ANSWERED - Mt 27:22

WHAT SHALL WE DO WITH JESUS?

“Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.” Matthew 27:22

  1. Accept Christ as Savior
  2. Trust Christ as Lord
  3. Obey Christ as Master

Just Jewelry?

God forbid that I should boast except in the cross of our Lord Jesus Christ. — Galatians 6:14

Today's Scripture : Matthew 27:22-26

Some Christians make it a habit to wear a cross. It may be on a necklace or a lapel pin. It may be worn thoughtlessly as a decoration or prayerfully to let people know of the wearer’s personal faith.

In April 2006, a Methodist church in the city of Dudley, England, found out that it would have to pay a fee to put a cross on its new building. Yes, a fee was required because under British law the cross is an advertisement. It proclaims to the world, whether on a person or a building, that the blood-stained cross of Calvary is our only hope of forgiveness and salvation.

Our Bible reading today tells us of the cross—the instrument of execution used on our Savior (Matt. 27:22-26). The crowd in anger shouted, “Let Him be crucified!” The cross is a sign of His death, and must not be taken lightly. This should cause us to examine what the cross means to us. Is it a witness to our eternal hope in the saving death of Jesus on Calvary?

While wearing the cross may be a challenging mark of discipleship, far more challenging is our Lord’s command that we “take up [our] cross daily” and learn what it means to follow in His footsteps (Luke 9:23). And that includes a willingness to practice costly discipleship. By:  Vernon Grounds (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

“Take up thy cross and follow Me,”
I hear the blessed Savior call;
How can I make a lesser sacrifice
When Jesus gave His all? 
—Ackley

 Because Jesus bore the cross for us, we should be willing to take it up for Him.

Matthew 27:23 And he said, “Why, what evil has He done?” But they kept shouting all the more, saying, “Crucify Him!”  

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The King of the Jews

PILATE'S FUTILE ATTEMPT
TO AVOID CRUCIFYING CHRIST

And he said, “Why, what evil (kakos) has He done? (poieo) - Pilate is still desperately seeking a legitimate charge against Jesus in his futile attempt to release Jesus. 

But (Term of contrast) - What is the contrast? Clearly Pilate's assessment of Jesus as innocent versus the Jew's verdict as guilty.

They  kept shouting (krazo) all the more, saying, “Crucify (stauroo - a command in aorist imperative = Do it now!) Him!” - They refers to the corrupt Jewish leaders and those Jews in the crowd who they had stirred up to join in the cry to crucify. Shouting (krazo) is in the imperfect tense picturing them shouting over and over! If you pause and ponder you can imagine this raucous crowd of rebels screaming for Jesus' blood! 

Spurgeon - A blind, unreasoning hate had taken possession of the people. They gave no answer to Pilate’s wondering inquiry, "Why, what evil has he done?" for he had done nothing amiss; they only repeated the brutal demand, "Let him be crucified! Let him be crucified!" The world’s hatred of Christ is shown in similar fashion today. He has done no evil, no one has suffered harm at his hands, all unite to pronounce him innocent; and yet they practically say, "Away with him! Crucify him!"

QUESTION - Why did the crowds shout, “Crucify Him!” when Pilate wanted to release Jesus?

ANSWER - When the Sanhedrin brought Jesus before the Roman governor, Pontius Pilate, Pilate could not find any fault in Jesus, and he said so three times (Luke 23:4, 14–15, 22). Late in the trial, Pilate sought a way to free Jesus (John 19:12). It was a Passover festival custom that the governor release a prisoner to the people, so, in a ploy to appease the crowd of Jewish leaders who had gathered and to secure Jesus’ release, Pilate allowed them to choose between a convicted criminal named Barabbas and Jesus. Instead of choosing Jesus, as Pilate had hoped, the crowd chose Barabbas for release. Shocked that they would free a hardened criminal, Pilate asked, “What shall I do, then, with the one you call the king of the Jews?” (Mark 15:12). The crowd cried out, “Crucify him!” (Mark 15:13).

It is well that Pilate was confused by the crowd’s reaction, for barely a week earlier the people of Jerusalem had welcomed Jesus into the city with the waving of palm branches and shouts of “Hosanna!” (Matthew 21:1–11). What Pilate may not have known was the extent to which the religious and political leaders hated and opposed Jesus. Over the course of Jesus’ ministry, His teachings had alienated and angered the Pharisees, the scribes, the Herodians, and the Sadducees. Not only did Jesus point out their extreme hypocrisy on many occasions (see Matthew 23; Mark 7:1–14; Luke 20:45–47), but He also claimed to be God, which was blasphemy to the unbelieving teachers of the law (see Mark 14:60–64). The religious leaders wanted to utterly destroy Jesus (Matthew 12:14; Mark 3:6). Only His death would satisfy them.

In Jesus’ time, crucifixion was reserved for the worst of criminals. The torture a person endured on a cross would last for hours, and killing Jesus in this manner likely appealed to the religious leaders who hated Him so deeply. In an effort to hide their move against Jesus from His many supporters, the Jewish leaders arrested and tried Jesus in the middle of the night. When Jesus was brought before Pontius Pilate—the only one with authority to order a crucifixion—it was still early in the morning (Matthew 27:1–2). When Pilate presented Jesus and Barabbas to the people, the chief priests whipped the crowd into a frenzy, encouraging them to call for Barabbas’s release (Mark 15:11). When Pilate asked what they wanted done to Jesus, the crowd, again influenced by the chief priests, shouted, “Crucify Him!” Pilate, the people-pleaser, gave them what they demanded. He had Jesus flogged and then turned Him over for crucifixion.

At the beginning of the week, there was a crowd in Jerusalem celebrating Jesus as the Messiah; by Friday, there was a crowd crying, “Crucify Him!” The striking change of the city’s heart naturally causes some perplexity. It’s good to remember that not everyone at the Triumphal Entry was celebrating the Lord. Most of the city was puzzled: “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10), and the Jewish leaders were indignant (verse 15). Some of the same crowd who shouted, “Hosanna!” may also have been part of the crowd shouting “Crucify Him!” but we can’t be sure. If some people did join both crowds, it may be because they had grown disillusioned with Jesus when they discovered He was not going to set up the kingdom immediately—or perhaps they disliked Jesus’ insistence that they repent. Also, it’s quite possible that the crowd gathered before Pilate at that early hour had been assembled and suborned by the Jewish leaders.

In the end, it wasn’t the crowd’s cries of “Crucify Him!” that put Jesus on the cross. Our sin did that. From the very beginning, when Adam and Eve disobeyed God, the Lord had promised to send a Savior who would crush the reign of sin and death (Genesis 3:15). Throughout the ages God wove His plan to send a Savior, and that plan culminated in the person of Jesus Christ: God’s own Son who became the perfect God-man so He could take upon Himself the punishment for sin. Although wicked men were involved in Jesus’ death on the cross, His sacrifice was ultimately the will of God (Isaiah 53:10; John 10:18). The shedding of Jesus’ blood fulfilled God’s promise to mankind to provide a Savior and sealed the New Covenant (Luke 22:20). Jesus would then defeat the power of death and the grave by rising again three days later and ascending to His Father’s right hand in heaven.

Rejected

He came to His own, and His own did not receive Him. — John 1:11

Today's Scripture : Matthew 27:15-26

Rejection hurts. When candidate Adlai Stevenson conceded the US presidential election in 1952, he said he felt like a grown man who had just stubbed his toe. He added, “It hurts too much to laugh, but I’m too old to cry.”

Little children feel the pain of rejection when one of their peers is chosen instead of them to recite a poem or sing a song. As they grow older, some of them are not going to be chosen for the varsity team. Some of them are going to be turned down by a girl they want to date. Some may marry and have their mate leave them for another person. They may wonder why the Lord allows them to be rejected.

I have no easy answers for people who have been hurt like this. I can only suggest that they look to Jesus, remembering how He experienced rejection. He was scorned by His brothers and His countrymen. He heard the crowd demand His crucifixion (Matthew 27:23). On the cross, as our sin-bearer, He felt such abandonment by His Father that He cried out, “My God, My God, why have You forsaken Me?” (Mt 27:46).

When you feel the deep hurt of rejection, remember that Jesus understands how you feel. He loves you. If you have believed on Him, He has accepted you—and He will never reject those who trust in Him (John 6:37).  Herbert Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

I love to dwell upon the thought
That Jesus cares for me;
It matters not what life may bring—
He loves me tenderly.
—Adams

Jesus cares—and that makes all the difference.

Matthew 27:24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.”

Related Passages: 

Matthew 27:4 (JUDAS ISCARIOT RIGHTLY STATED)  “I have sinned by betraying innocent (athoos) blood.” But they said, “What is that to us? See to that yourself!”

WASHED HIS HANDS BUT
NOT HIS HEART!

This passage is unique to Matthew's account. 

When Pilate saw that he was accomplishing (opheleo) (oudeis - absolutely) nothing - As we might say today "Pilate was getting no where" with the Jewish leaders. Their faces were "fixed like flint" on destroying their Messiah and if need be they would incite a riot! This was the last thing Pilate wanted to occur so he proceeded to move quickly to avert a riot. 

But - Term of contrast. What's the contrast? Clearly Pilate's failed attempts to release Jesus were fanning flames of a riot. 

Rather that a riot (thorubos) was starting - An uprising by the Jews was the last thing Pilate wanted, for he knew if word got back to Rome, he would lose his position and possibly even his life. 

He took water and washed his hands in front of the crowd, saying, “I am innocent (athoos) of this Man’s blood (haima) - Pilate passes the buck, but not the accountability for his actions. Pilate's words did not absolve him from being guilty of Jesus' blood! As Jesus had earlier declared to Pilate "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me up to you has the greater sin." (Jn 19:11+) Caiaphas and the Jews would have the greater guilt (for they had greater light), but Pilate would also be guilty before God. It is ironic Pilate used the same verb innocent (athoos) used by another guilty man Judas Iscariot! 

Pilate should have sung the great hymn "What can wash away my sin, nothing but the blood of Jesus!" 

Spurgeon - The washing availed him nothing, the blood of Jesus lay at his door, for had he been just he would have released the innocent.

See to that yourselves - "You take care of it yourselves!" In another ironic twist, this is the same thing the the chief priests and elders told Judas  saying “What is that to us? See to that yourself!” (Mt 27:4)

A T Robertson - Washed his hands (apenipsato tas cheiras). As a last resort since the hubbub (thorubos) increased because of his vacillation. The verb aponiptō (USED ONLY HERE IN BIBLE) means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them.

Bob Utley on washed his hands in front of the crowd - This was a Jewish custom, not a Roman practice (cf. Dt. 21:6-7; Ps 26:6; Ps 73:13). 

He who has power to prevent a wrong
is guilty of the act if he permits others to do it,
even though be does not actually commit it himself

Spurgeon - Ah, Pilate, you cannot rid yourself of responsibility by that farce! He who has power to prevent a wrong is guilty of the act if he permits others to do it, even though be does not actually commit it himself. If you are placed in positions of power and responsibility, do not dream that you can escape from guilt by merely allowing other people to do what you would not do yourself.

Henry Morris - It is noteworthy that Judas, who betrayed Jesus, admitted he had betrayed "innocent (athoos) blood" (Matthew 27:4); Pilate, who condemned Him to die, admitted he was condemning "this just person" (ED: NOTE dikaios IS NOT IN BEST MANUSCRIPTS); and the centurion, who carried out the execution, admitted that Jesus was "the Son of God" (Matthew 27:54). Christ was, indeed, the spotless "Lamb of God, which taketh away the sin of the world" (John 1:29). (Borrow The Defender's Study Bible page 1050ff)

Accomplishing (profiting) (5623) opheleo from ophéllo = heap up or from ophelos = increase, profit) means to provide assistance, with emphasis upon the resulting benefit. To help, to be of benefit, to be of use, to be an advantage, to be advantageous. Passive sense - to have benefit from, to profit. To be useful or profitable. It is used usually with the sense of gain, profit in both a material and non-material sense.

Riot (uproar) (2351) thorubos from throeo - to be troubled, disturbed) describes a noise, uproar, clamor, disturbance. It is a noisy tumult, a state of commotion and noise and confusion, with potential for a riot. Louw-Nida adds thorubos is "disorderly behavior of people in violent opposition to authority."  In Mark 5:38 thorubos describes the noise produced by people wailing and mourning. The related verb turbazo is used in Lk 10:41+ of Jesus' description of Martha's mind as "bothered" - she had both inward anxiety and outward agitation. 

THORUBOS - 7V - Matt. 26:5; Matt. 27:24; Mk. 5:38; Mk. 14:2; Acts 20:1; Acts 21:34; Acts 24:18.

David Jeremiah - CLEAN HANDS  MATTHEW 27:24 (See Discovering God: 365 Daily Devotions - Page 118)

Harry Truman coined the phrase “The buck stops here” with a sign bearing this inscription conspicuously placed on his desk in the Oval Office. President Truman made it clear that he understood his responsibility as chief executive —he alone was morally and legally accountable for the actions of his office and his nation.

Pontius Pilate would never have had a similar motto. Pushed and pressured by the many influences that played on his weak mind, Pilate chose the most expedient route, siding with the agitated crowd.

Pilate hoped he could somehow avert the responsibility for his bad choice by symbolically washing his hands of the blood of Christ. Instead, he is remembered for sending Jesus to the cross.

When Christians accept responsibility for all we say and do, God is pleased. We may have a majority going against us, as Pilate did, but God rewards those who accept responsibility for their choices.

     God pays in joy that is fire-proof, famine-proof and devil-proof.    BILLY SUNDAY

C H Spurgeon - Pilate and ourselves guilty of the Saviour’s death (Full sermon Pilate and Ourselves Guilty of the Savior's Death)

‘When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children.’ Matthew 27:24–25

Some of us have sincerely and intelligently pleaded guilty of the death of our Lord Jesus Christ. We know that he not only suffered for our transgressions, but by our iniquities. This is not clear to a great many; and I would not have them pretend that it is. They cannot see that they have anything to do with the matter of Jesus’ death, and therefore they are not moved to repentance by hearing thereof; indeed, they imitate the example of Pilate in our text, when he took water and washed his hands before the multitude, and said, ‘I am innocent of the blood of this just person.’ We aim to arouse slumbering consciences. Without going into any questions as to whether such a man did or did not actually have a share in the particular action by which Jesus died, I maintain that in many ways men practically commit a like crime, and so prove that they have similar dispositions to those ancient Kill-Christs. Though they repudiate the crucifixion, they repeat it, if not in form, yet in spirit. Though Jesus is not here in flesh and blood, yet the cause of holiness and truth and his divine Spirit are still among us, and men act towards the kingdom of Christ, which is set up among them, in the same way as the Jews and Romans acted towards the incarnate God. True, all men are not alike inveterate against him, for the Lord spoke of some who have ‘the greater sin’; and few are as guilty as the traitor Judas, that son of perdition; but in every form of it the rejection of Christ is a great sin, and it will be a great gospel blessing if it be repented of after the fashion of the prophet when he said, ‘they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.’

Matthew 27:25 And all the people said, “His blood shall be on us and on our children!”

Related Passages:

Matthew 21:44  “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” 

THE JEW'S TRAGIC INVOCATION!
A COSTLY MISTAKE!

And all the people said - All would signify the consent of not just the Jewish leaders but the Jewish laity.

“His blood (haima) shall be on us and on our children!” - In an act of foolishness the Jews made this declaration which would prove in a sense to be a national prophetic curse, that would be partially fulfilled some 40 years later in 70AD when the Romans sacked Jerusalem and shed the blood of Jews (some say over a million). And over the past 2000 years millions of Jews have shed their blood in Nazi concentration camps, pogroms, exterminations, etc. But their "prophecy" will finally be fulfilled at the end of the Great Tribulation when the blood of 2/3's of the nation of Israel will be spilled, while 1/3 will be saved. Zechariah describes this fulfillment... 

“It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off and perish; But the third will be left in it (THE RIGHTEOUS REMNANT WHO LOOK UPON AND RECEIVE THEIR MESSIAH - Zech 12:10+, cf Ro 11:26+).  (Zechariah 13:8)

Bob Utley on His blood (haima) shall be on us and on our children (teknon) - This was a grave oath, especially in light of the OT view of corporate guilt (cf. Ex 20:5-6; 2Sa 3:29). This was a self-curse! It was fulfilled in A.D. 70. (ED: ONLY PARTIALLY AS DESCRIBED ABOVE!)

The blood of Jesus will either be upon us to cleanse,
or on us to condemn. Which will it be?

Spurgeon - A terrible imprecation, which has doomed Israel to her long sorrows. The blood of Jesus will either be upon us to cleanse, or on us to condemn. Which will it be?

Sinclair Ferguson says it beautifully, “without knowing it, the religious leaders and Pilate and Barabbas were all part of a tapestry of grace which God was weaving for sinners. Their actions spoke louder than their words, louder than the cries of the crowds for Jesus’ blood. Jesus was not dying for His own crimes, but for the crimes of others; not for His own sins, but the sins of others. He did not die for Himself, He died for us!” Have you ever seen what they were all too blind to notice?” (Let’s Study Mark, 257).

A T Robertson on His blood shall be on us and on our children - These solemn words do show a consciousness that the Jewish people recognized their guilt and were even proud of it. But Pilate could not wash away his own guilt that easily. The water did not wash away the blood of Jesus from his hands any more than Lady Macbeth could wash away the blood-stains from her lily-white hands. One legend tells that in storms on Mt. Pilatus in Switzerland his ghost comes out and still washes his hands in the storm-clouds. There was guilt enough for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and Pharisees, for the Jewish people as a whole (pas ho laos), and for Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This language is no excuse for race hatred today, but it helps explain the sensitiveness between Jew and Christians on this subject. And Jews today approach the subject of the Cross with a certain amount of prejudice.

Spurgeon - All the people willingly took upon themselves the guilt of the murder of our dear Lord: "His blood be on us, and on our children." This fearful imprecation must have been remembered by many when the soldiers of Titus spared neither age nor gender, and the Jewish capital became the veritable Aceldama, the field of blood.

QUESTION - Are the Jews cursed because they killed Christ and asked for “His blood to be on us,” according to Matthew 27:25?

ANSWER - Some people believe that the Jews are cursed because they killed the Son of God. This belief is sometimes used to justify anti-Semitism and feelings of prejudice against the Jewish people. This is not a biblical idea. The Jews’ rejection of their Messiah did have its consequences, but the Bible does not speak of a continuing curse upon God’s chosen people.

In Matthew 27:22, during Jesus’ so-called trial, Pilate asks the crowd, “What shall I do, then, with Jesus who is called the Messiah?” The crowd answers, “Crucify him!” Pilate publicly proclaims Jesus’ innocence, but “they shouted all the louder, ‘Crucify him!’” (verse 23). Pilate then famously washes his hands, declaring himself to be “innocent” (verse 24) and telling the crowd that Jesus’ death “is your responsibility!” It is a responsibility that the mob accepts, shouting the chilling words, “His blood is on us and on our children!” (Mt 27:25).

It is important to remember who was speaking these words. Matthew 27:20 says, “The chief priests and the elders persuaded the crowd.” Yes, the mob at Jesus’ trial was comprised of Jews gathered in Jerusalem for Passover, but they were incited by religious leaders who had rejected Jesus years earlier (Matthew 12:14). The mob’s ringleaders bear the most responsibility, as does Pilate, who presided over such a travesty of justice. Also, the mob’s self-indictment was spoken by some Jews, not all of them. Jesus was a Jew, as were all His disciples, and they certainly did not call a curse upon themselves.

The Jewish nation did indeed suffer for their rejection of their Messiah. On His way to the cross, Jesus hints at a coming judgment (Luke 23:31). Within one generation of the crucifixion of Christ, Jerusalem was totally destroyed by the Romans. The Jews were scattered, and for almost 1,900 years (until 1948), they had no homeland. There were spiritual ramifications, as well, as the gospel was brought to the more receptive Gentiles (see Acts 18:6). The apostle Paul likens the Gentiles’ inclusion in salvation to wild branches being grafted into a cultivated olive tree. The Jews (the natural branches) are not completely forsaken: “If they do not persist in unbelief, they will be grafted in, for God is able to graft them in again” (Romans 11:23).

In rejecting Christ, the Jews “stumbled over the stumbling stone” (Romans 9:32; cf. Isaiah 8:14). But they are not cursed by God. Paul asks the rhetorical question: “Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew” (Romans 11:1–2). In fact, there is coming a time when “all Israel will be saved” (Romans 11:26).

How can the Jews be “cursed” when God had made an unconditional covenant with Abraham? “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Genesis 12:2–3). God also promised the Jews a large extent of land in Genesis 15. Israel has never had full possession of the land God promised, so the prophecy still awaits fulfillment during the Millennial Kingdom.

People reap what they sow (Galatians 6:7), and disobedience brings sorrow. When the people of Israel fell into gross, unrepentant idolatry, they lost their land for the 70 years of the Babylonian exile (Jeremiah 29:10). When they rejected their Messiah, they lost their land for even longer. Jesus “came to that which was his own, but his own did not receive him” (John 1:11). But God’s promise still stands: “The Lord has made proclamation to the ends of the earth: ‘Say to Daughter Zion, “See, your Savior comes!”’ . . . They will be called the Holy People, the Redeemed of the Lord; and you will be called Sought After, the City No Longer Deserted” (Isaiah 62:11–12).

Ian Paisley- Five Characteristics of the Blood of Christ (A Text A Day Keeps the Devil Away)

 "Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us, see thou to that... And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood... Wherefore that field was called, The field of blood, unto this day... When Pilate saw that he could prevail nothing but that rather a tumult was made, he took water, and washed bis hands before the multitude, saying I am innocent of the blood of this just person: see ye to it... Then answered all the people, and said, His blood be on us, and on our children." Matthew 27:4, 6, 8, 24, 25

I. The Purity of the Blood of Christ—"the Innocent Blood" Verse 4

Note the testimony. Judas, possessed by the devil himself, forced to confess that Christ's blood is not only innocent but the innocent blood—that is the purity of the blood.

II. The Price of the Blood of Christ—"the Price of Blood"

Christ's blood was bartered for 30 pieces of silver but who can measure up its value or conceive its wealth?

III. The Purchase of the Blood of Christ—"the Potter's Field to Bury Strangers—the Field of Blood" (Verse 7-8)

We were strangers to God. But by His blood, Christ buried forever our estrangement from God and in the potter's field He made us again.

IV. The Person of the Blood of Christ—"the Blood of This Just Person" Who Said This? It Was Pilate, Christ's Judge That Day

The Just for the unjust has died on the tree. That is my way to God and it is God's way to me. The value of the blood equals the value of the Person who shed it.

V. The Penalty of the Blood of Christ

       "His blood be on us and on our children" (verse 25)

"Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith be was sanctified, an unholy thing and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people." Hebrews 10:29-30

Matthew 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.

Related Passages: 

Mark 15:15+  Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.

Luke 23:16; 24; 25+   “Therefore I will punish Him and release Him.”....24 And Pilate pronounced sentence that their demand be granted.
25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will (IT IS INTERESTING THAT LUKE IS THE ONLY GOSPEL WRITER WHO DOES NOT DESCRIBE THE FLOGGING).

John 19:1,16+  Pilate then took Jesus and scourged Him.....16 So he then handed Him over to them to be crucified. (JOHN GIVES CONSIDERABLE DETAIL ASSOCIATED WITH THE SCOURGING IN John 19:2-15, WITH John 19:4-15 FOUND ONLY IN JOHN'S ACCOUNT)

PILATE HAS
JESUS FLOGGED

Then - When? When the Jews gave the oath for His blood to be on them and their children.

He released (apoluo - set free, pardoned) Barabbas for them - Pilate was in a no win situation with Barabbas and so he caved in to the angry mob's desire for Jesus' blood! This is the ultimate (tragic) irony, for the very blood the Jews desired to see spilled, was the only precious blood that could redeem them from their sins and eternal punishment (cf 1Pe 1:18-19) God's sovereign plan of redemption is intimately interwoven with the volitional decisions of men, who will be held responsible for their sinful choices! 

But after having Jesus scourged (phragelloo) - This was flogging by Romans not Jews and there was apparently no limit to the number of lashes given by the Roman soldiers. Jewish floggings were restricted to 39 (Dt 25:1-3; 2Co 11:24). Whatever the number, it was limited in some way because prisoners were known to die from scourging but Jesus had to die on the Cross. As a pathologist, it seems quite clear that the wounds on Jesus' back went beneath the skin, the subcutaneous tissue and likely into the muscular layer. Not only would there be blood loss, but the exposed sensory nerves would have predisposed Jesus to considerable pain. This pain would be accentuated on the cross because to breathe He would need to pull up (or push up with His legs) and this would have created friction between the old rugged cross and the exposed nerve endings. The upshot is that His crucifixion would have brought about pain on the scale of 10 out of 10. 

Carl Schneider in Theological Dictionary of the New Testament (TDNT Volume 4, page 519) has the following note on Jesus' scourging:

The scourging of Jesus in Jn 19:1 and in the prophecies of the passion in Mt. 20:19 == Mk. 10:34 == Lk. 18:33 is not the synagogue punishment but the Roman verberatio.

Mt. 27:26 = Mk. 15:15 have the Lat. loan word φραγελλόω (phragelloo)instead of μαστιγόω (mastigoo). Lk. 23:16 has the weaker παιδεύσας (paideuo) and says nothing about its execution (ED: THAT IS LUKE DOES NOT DESCRIBE THE CARRYING OUT OF THE SCOURGING). Here is one of the many instances of Luke’s softening of the passion story. John seems to think in terms of a compromise between true verberatio and a separate whipping. The aim of Pilate is to awaken pity by the scourging. It seems as though he wants to impose only a scourging without crucifixion. (This would be a kind of examination, cf. 3. and Schl. J. on 19:1.)

According to Roman law the verberatio always accompanied a capital sentence, condemnatio ad metalla, and other degrading punishments with the loss of freedom or civil rights.17 In many cases it was itself fatal. It usually preceded crucifixion.18 It was so terrible that even Domitian was horrified by it.19 Women were exempted.20 We know little about the details. The number of strokes was not prescribed. It continued until the flesh hung down in bloody shreds. Slaves administered it, and the condemned person was tied to a pillar.21

The scourging, crucifixion and resurrection fulfilled Jesus' prophecy in the Gospels:

Mark 10:33-34+ “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles.“They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.” 

Matthew 20:18-19+ “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, 19 and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.”

Luke 18:32-33+ For He will be handed over to the Gentiles (ROMAN SOLDIERS), and will be mocked and mistreated and spit upon, 33 and after they have scourged Him, they will kill Him; and the third day He will rise again.”

Isaiah prophesied our Lord would be scourged...

But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening (LXX = paideia)  for our well-being fell upon Him, And by His scourging (KJV = STRIPES; LXX = molops = MARKS LEFT BY A BLOW) we are healed. (Isaiah 53:5+)

William L Lane details for us the horrific beating and punishment scourging entailed: “A Roman scourging was a terrifying punishment. The delinquent was stripped, bound to a post or a pillar, or sometimes simply thrown to [the] ground, and was beaten by a number of guards until his flesh hung in bleeding shreds. The instrument indicated by the Marcan text, the dreaded flagellum, was a scourge consisting of leather thongs plaited with several pieces of bone or lead so as to form a chain. No maximum number of strokes was prescribed by Roman law, and men condemned to flagellation frequently collapsed and died from the flogging. Josephus records that he himself had some of his opponents in Galilee scourged until their entrails were visible (War II.xxi.5), while the procurator Albinus had the prophet Jesus bar Hanan scourged until his bones lay visible (War VI. v. 3).” (The Gospel According to Mark: The English Text - Page 557).

Spurgeon - Why scourge Him before delivering Him up to be crucified? Surely this was a superfluity of cruelty. The Roman scourging was something which I scarcely care to describe, one of the most terrible punishments to which anyone could be subjected; yet Pilate first scourged Jesus, and then gave him up to die by crucifixion. 

Gilbrant notes that "Evidently the scourging had been inflicted outside publicly—perhaps intended by Pilate to evoke some sense of compassion and soften the Jews' attitude toward Jesus. From Thursday night to Friday noon, Jesus was "led" at least 10 times, fulfilling Isaiah's prophecy (Isaiah 53:7). (Complete Biblical Library)

He handed Him over (paradidomi) to be crucified (stauroo) -  Pilate gave Jesus into the hands of the Romans soldiers who would carry out the crucifixion. The verb translated handed over (paradidomi) is also translated betrayed (often used to describe Judas - Mk 14:10+), which is in a sense what Pilate did to Jesus, especially after his wife had warned Him that this Man was righteous!

Scourging was preparation for crucifixion under Roman practice. After the soldiers had scourged Jesus, they stripped Him, put a purple or scarlet robe on Him, crowned Him with thorns, placed a reed in His right hand, knelt and bowed before Him, mocking Him as King of the Jews, all the while spitting on Him and beating Him on the head with a reed. Unbelievable! This malicious treatment is described in Mt 27:27-30 with parallel passages in Mk 15:16-19+ and Jn 19:2-3+.

Matthew Henry's Concise - Mt 27:26-30. Crucifixion was a death used only among the Romans; it was very terrible and miserable. A cross was laid on the ground, to which the hands and feet were nailed, it was then lifted up and fixed upright, so that the weight of the body hung on the nails, till the sufferer died in agony. Christ thus answered the type of the brazen serpent raised on a pole. Christ underwent all the misery and shame here related, that he might purchase for us everlasting life, and joy, and glory. 

Guards standing on either side of the victim
would incessantly beat him with a whip

NET NOTE - The Greek term φραγελλόω (phragelloo) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion … Mt 27:26; Mk 15:15.” A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, Volume 2 - p 515–19.

Scourged (5417)(phragelloo via Latin flagellum (flagello) means to flog, scourge and used only 2x - Mt 27:26; Mk 15:15 (no uses in Septuagint). See the related word phagellion. The flogging was an infliction of punishment after the pronouncement of a death sentence and prior to execution, in Jesus' case, crucifixion. 

Gilbrant - The word phragelloō is borrowed from the Latin flagellare, to “flog” or “scourge.” Among the several Greek words for beat, whip, flog, or scourge, phragelloō more specifically indicates the Roman type of punishment usually inflicted on slaves and provincials after a sentence of death had been pronounced (Bauer). According to Vine, the scourging of Roman citizens was prohibited by the Porcian law of 197 B.C. (Vine's Expository Dictionary, “Scourge”). The word does not occur in the Septuagint.

Vine describes the method of scourging as follows: “The person was stripped and tied in a bending position to a pillar, or stretched on a frame. The scourge was made of leathern thongs, weighted with sharp pieces of bone or lead, which tore the flesh of both the back and the breast” (Vine's Expository Dictionary). Schneider says further: “The number of strokes was not prescribed. It continued until the flesh hung down in bloody shreds” (Schneider, “mastigoō,” Kittel, 4:517).

New Testament Usage - Phragelloō occurs only twice in the New Testament. Both references are to the scourging that Pilate ordered immediately prior to the crucifixion of Jesus (Matthew 27:26; Mark 15:15). In foretelling His own scourging Jesus used the word mastigoō (3118) (Matthew 20:19; Mark 10:34; Luke 18:33), as did John in describing the event (John 19:1). Apparently this word covered either the Roman or Jewish type of scourging and did not indicate who would do the deed. Luke used the same word in referring to the intent of the chief captain to examine Paul by scourging, until he learned of Paul’s Roman citizenship (Acts 22:25). Jewish scourging had more humanitarian restraint according to the Mishnah. According to Vine, it “was by the use of three thongs of leather. The offender received thirteen stripes on the bare breast and thirteen on each shoulder, ‘the forty stripes save one,’ as administered to Paul five times (2 Corinthians 11:24)” (Vine's Expository Dictionary “Scourge”). (Complete Biblical Library)

Bob Utley - SPECIAL TOPIC: SCOURGED

This was a severe punishment! It is often fatal. It always preceded Roman crucifixion (see Livy, 33,36), but it seems initially from Luke 23:16,22; John 19:1,12 that it was possibly another attempt by Pilate to gain sympathy for Jesus from the crowd.

The Gospels use different words to describe this brutal beating.

1. phragelloo in Matt. 27:26; Mark 15:15, translated by NASB as "scourged"

2. dero in Luke 22:63, translated by NASB as "beating"

3. mastigoo in John 19:1, translated by NASB as "scourged" (cf. Matt. 20:19; Mark 10:34; Luke 18:33; Acts 22:24)

A person was unclothed (i.e., Acts 16:22) and their hands tied to a stake in the ground i.e., Acts 22:25). Then a whip of leather thongs with pieces of rock, metal, or bone braided into the end of the nine thongs was lashed across the exposed back. It is recorded that these thongs often

1. blinded the victim

2. opened the ribs to the bone

3. knocked out teeth

4. even caused death

QUESTION - Did the Romans give Jesus 39 lashes? (See also William L Lane's comment)

ANSWER - Just before His crucifixion, Jesus was scourged by the Romans (John 19:1). The Bible does not directly indicate how many lashes Jesus received. Deuteronomy 25:3 states that a criminal should not receive more than forty lashes. In order to avoid possibly accidentally breaking this command, the Jews would only give a criminal 39 lashes. The Apostle Paul mentioned this practice in 2 Corinthians 11:24, “five times I received from the Jews the forty lashes minus one.” Again, though, Jesus was scourged by the Romans, not by the Jews. There is no reason to believe that the Romans would follow a Jewish tradition. Scourging was the punishment ordered for Jesus by Pontius Pilate: He was to be flogged (Matthew 27:26) but not killed in that way. His death was to be carried out by crucifixion after the scourging. 

It is hard to imagine the level of hatred necessary to consign an innocent man to such a fate. Yet the Jewish leaders and Pilate did this very thing, knowing Jesus was innocent. Worse, the man they sent to be flogged and crucified was the Son of God. We hear and refer to the story of Jesus’ death so often that sometimes we fail to stop and think about how evilly He was treated by those He came to save. The torment He endured was prophesied in Isaiah: “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” (Isaiah 53:5). The “stripes” referred to in this prophecy are a direct reference to the lashes Jesus received.

Whether there were 39 lashes or 40 or some other number, the scourging was a terrible, painful ordeal. And, in a very real way, the death of Christ effected spiritual healing for those who would believe. Isaiah compares humanity to a flock of sheep that has turned away from the Shepherd, each animal going its own way—a picture of disharmony and danger. But “the Lord has laid on him the iniquity of us all” (Isaiah 53:6). The pure, perfect innocence of Jesus Christ, His wisdom and creative power, were all present in His human body. The flawless Shepherd chose to accept an undeserved, cruel death in order to save His sheep. This, too, was prophesied by Jesus. Before His arrest He said,

“I am the good shepherd. The good shepherd lays down his life for the sheep. . . . I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. . . . For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:11, 15, 17–18).

Jesus chose to take our punishment. The Father chose to send Jesus to the cross. They conspired to save all who would believe and to show by Jesus’ terrible wounds both the seriousness of our sin and the depth of His love.

Matthew 27:27 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him.

Related Passages:

Mark 15:16+ The soldiers took Him away into the palace (that is, the Praetorium), and they *called together the whole Roman cohort.

PREPARATION FOR MOCKING
THE LORD JESUS CHRIST

Then (tote) marks progression in the narrative. What had just transpired? Jesus had been flogged and now He would be mocked! 

The soldiers (stratiotes) of the governor (hegemon) took Jesus into the Praetorium (praitorion) and gathered (sunago) the whole Roman cohort (speira) around Him - If they took Jesus into the Praetorium this would support the premise that the actual scourging took place outside the Praetorium and could (theoretically) have been seen by the Jews. Recall that the supercilious hypocritical Jews had refused to enter the Praetorium (Jn 18:28+) for fear of ceremonial external defilement (not worried about their internal defilement) which would cause them to be excluded from eating the Passover. If whole Roman cohort (speira) truly describes up to 600 soldiers this would be an extremely large number inside the Praetorium. 

NET NOTE - The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area. A Roman cohort was a tenth of a legion, about 500–600 soldiers.

Cohort (4686) speira was a Roman military technical term for the tenth part of a legion, normally containing 600 troops (Acts 10.1). was a Roman military technical term for the tenth part of a legion, normally containing 600 troops (Acts 10.1). Speira also could refer to a detachment of soldiers as in a troop, band or company (Jn 18.3)

 Gilbrant - In its earliest occurrences in classical Greek speira described anything “twisted or wound around or together” (Liddell-Scott). Thus it could be used of a “band” of men, a tactical unit of soldiers. In classical usage it can also denote the coils of a serpent, a mode of hairdressing, a knot in wood, etc. However, a “cohort” is its only meaning in the New Testament, a translation of the Latin cohors. (In other Greek literature speira also represents manipulus, one-third of a cohort.) The “cohort” in the regular Roman legions typically had 600 men but could number as many as 1,000 in the auxiliary forces (all New Testament references, apparently; see Bruce, New International Commentary on the New Testament, Acts, p.202). One “cohort” was stationed in Jerusalem while Judea was a Roman province. This cohort was active in the arrest of Jesus (John 18:3,12), in His crucifixion (Matthew 27:27; Mark 15:16), and in the arrest of Paul (Acts 21:31). Two other “cohorts” are mentioned by name: one originally made up of volunteers recruited in Italy (Acts 10:1), the other (Acts 27:1) wearing the name of Emperor Augustus, “a title of honor bestowed on select cohort (Complete Biblical Library)

SPEIRA - 7V - Matt. 27:27; Mk. 15:16; Jn. 18:3; Jn. 18:12; Acts 10:1; Acts 21:31; Acts 27:1

Praetorian (See diagram)(4232)(praitorion from Latin praetorium) refers to a detachment of soldiers serving as the palace guard. Praetorium was originally the praetor’s tent in camp, with its surroundings. .Originally, general’s tent. In the Roman provinces it was the name for the official residence of the Roman governor, as in this passage in Mark (only use in Mark). Cp Ac23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria), etc.”). In Rome the term was applied to the  proetorian guard, or imperial bodyguard.  Zodhiates - I"n the NT a governor’s house, palace. Spoken of the great and magnificent palace of Herod at Jerusalem built at the northern part of the upper city, westward of the temple and overlooking it, to which there was also access from the palace over the open place called Xystus, and a bridge across the Cheesemongers’ Valley or Tyropoieion Valley. With the palace were connected the three towers Hippias, Phasael, and Mariamne. In this palace the Roman procurators, whose headquarters were probably at Caesarea Maritime (Acts 23:23; 25:1), took up their residence when they visited Jerusalem. This was their tribunal (bema - see Mt 27:19, John 19:13) which was set up in the area of the open court before it (John 18:28, 33; 19:9). In Matt. 27:27; Mark 15:16, it seems to refer to the court or part of the palace where the procurator’s guards were stationed."

D L Moody - Matthew 27:27: Christ’s innocence attested by:—

  1. Judas. Matthew 27:4.
  2. Pilate’s wife. Matthew 27:19.
  3. Pilate. Matthew 27:24.
  4. Herod. Luke 23:15.
  5. Thief. Luke 23:41.
  6. Centurion. Luke 23:47.

Bob Utley - PRAETORIAN GUARD

Originally the term, "praetorian," referred to a Roman general's tent ("praetor"), but after the age of Roman conquest it came to be used in an administrative sense to denote the headquarters or residence of the political/military administration (cf. Matt. 27:27; John 18:28,33; 19:9; Acts 23:35; Phil. 1:13).  However, in the first century Roman world it was used for the officers who made up the special Imperial Guard.  This elite group of soldiers was begun by Augustus (27 b.c.) but was finally concentrated in Rome by Tiberius. They

1. were all of the same rank, centurions

2. received double pay

3. had special privileges (i.e., retired after 16 years instead of 25 years)

4. became so powerful that their choice for Emperor was always honored

It was not until the time of Constantine that this elite, politically powerful group was finally disbanded.

QUESTION - Who was responsible for Christ's death? (SEE VIDEO)

ANSWER - The answer to this question has many facets. First, there is no doubt the religious leaders of Israel were responsible for Jesus’ death. Matthew 26:3–4 tells us that “the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him.” The Jewish leaders demanded of the Romans that Jesus be put to death (Matthew 27:22–25). They couldn’t continue to allow Him to work signs and wonders because it threatened their position and place in the religious society they dominated (John 11:47–50), so “they plotted to take his life” (John 11:53).

The Romans were the ones who actually crucified Him (Matthew 27:27–37). Crucifixion was a Roman method of execution, authorized and carried out by the Romans under the authority of Pontius Pilate, the Roman governor who sentenced Jesus. Roman soldiers drove the nails into His hands and feet, Roman troops erected the cross, and a Roman solider pierced His side (Matthew 27:27–35).

The people of Israel were also complicit in the death of Jesus. They were the ones who shouted, “Crucify him! Crucify him!” as He stood on trial before Pilate (Luke 23:21). They also cried for the thief Barabbas to be released instead of Jesus (Matthew 27:21). Peter confirmed this in Acts 2:22–23 when he told the men of Israel, “You, with the help of wicked men, put him to death by nailing him to the cross.” In fact, the murder of Jesus was a conspiracy involving Rome, Herod, the Jewish leaders, and the people of Israel, a diverse group of people who never worked together on anything before or since, but who came together this one time to plot and carry out the unthinkable: the murder of the Son of God.

While God did not literally kill Jesus, God allowed Him to be put to death by the hands of the Jews and Romans. Acts 2:23 emphasizes God’s sovereign knowledge as He allowed people to brutally and unlawfully murder His Son: “This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (emphasis added). While God did not stop people from physically killing Jesus, He also did not allow death to have the final say: “But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” (Acts 2:24). Christ’s death and resurrection was part of God’s perfect plan to eternally redeem all who would believe in Him. "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Jesus’ sacrificial death on the cross provides salvation for all who trust in Him.

All who have come to Christ in faith are guilty of His blood, shed on the cross for us. He died to pay the penalty for our sins (Romans 5:8; 6:23). In the movie The Passion of the Christ, the director, Mel Gibson, was the one whose hands you see actually driving the nails through Christ’s hands. He did it that way to remind himself, and everyone else, that it was our sins that nailed Jesus to the cross.

Related Resources:

Matthew 27:28 They stripped Him and put a scarlet robe on Him.

Related Passages: 

Mark 15:17+  They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him;

Luke 23:11+  And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate.

JESUS MOCKED WITH
SCARLET ROBE

They stripped (ekduo) Him and put a scarlet (kokkinos) robe (chlamus) on Him - They mock Jesus with a robe to simulate royalty. Mark calls it a purple (porphura) robe; but porphura denotes whatever is of a dazzling red and the words scarlet (kokkinos) and purple (porphura) are frequently interchanged. 

John MacArthur notes in spite of the obvious suffering of our Savior, "the calloused soldiers turned His suffering into a parody, likely borrowing the idea from Herod’s men (Luke 23:11+)." (See Mark  Commentary)

Spurgeon - Some old soldier’s coat, that they found lying about, they cast upon Christ in imitation of the royal robes of Caesar or Herod.

NET NOTE - The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

Bob Utley - scarlet robe - This word comes from an insect which was used to dye clothes dark red. Mark 15:17 and John 19:2 have "purple." This was probably a faded Roman officer's red cloak. Purple was the color of royalty. The early church saw this as symbolic of Jesus' kingly position (as they did the stephanos crown of thorns). The ancients were not as precise in naming colors as moderns.

Related Resource:

  • I Am A Worm - Psalm 22:6 - Warren Wiersbe notes that Psalm 22:6 is surely a description that applies "to our Savior. “I am a worm and not a man” is a forgotten “I AM” statement that speaks of how little value the leaders of Israel and the Roman officials placed on Jesus of Nazareth. A WORM is a creature of the ground, helpless, frail, and unwanted....Worm (scarlet, crimson) (08438)(tola - tôlê‛âh, tôla‛ath, tôla‛ath) means worm in some contexts but most OT uses refer to a color, either scarlet or crimson. 

Scarlet (2847)(kokkinos from kokkos = kernel, grain, seed) (Latin = coccineus) means scarlet, crimson, red. In the neuter kokkinos is a substantive ("to kokkinon") referring to the scarlet cloth, dyed with kokkos, a scarlet "berry," which is actually the female of a scale insect that clings to oak leaves, dried and crushed to prepare a red dye (cp coccus [kermes] ilicis). Kokkinos is the Greek word used to translate the Hebrew word for CRIMSON (tola) in Isa 1:18 and in that passage is a figurative description of our sins (they are "red like crimson [Hebrew = tola; Lxx = kokkinos]").

Thayer - a kernel, the grain or berry of the ilex coccifera; these berries are the clusters of eggs of a female insect, the kermes (cf. English carmine, crimson), and when collected and pulverized produce a red which was used in dyeing, Pliny, h. n. 9, 41, 65; 16, 8, 12; 24, 4), crimson, scarlet-colored: Plutarch, Fab. 15 = phorein kokkina = scarlet robes.

BDAG - Philo; Jos., Ant. 8, 72 v.l.; Just., D. 46, 5) red, scarlet chlamus kokkinos = a red cloak of the ‘sagum purpureum (paludamentum)’ of Roman soldiers, a cheaply dyed garment in contrast to the expensive ‘purple’ garments whose hues were derived from shellfish and worn in the upper classes

TDNT on kokkinos - This word means "scarlet" (cf. the furnishings of the sanctuary in Ex. 26:1 etc., the scarlet stuff in Lev. 14:4, and the scarlet clothing of 2 Sam. 1:24). In the prophets scarlet is linked with sin, either as the opposite of white (Is. 1:18) or as a sign of luxury (Is. 3:23; Jer. 4:30). In the NT 1. Jesus is clothed in a scarlet robe in Mt. 27:28. This was probably a soldier's cloak; the king of peace, in a mocking misrepresentation, is thus clothed in warlike garb. 2. In Heb. 9:19 scarlet wool is mentioned in connection with atonement under the law (cf. Lev. 14:4, 6). 3. Scarlet and purple denote the pomp of Babylon's demonic power in Revelation. Arrayed in purple and scarlet, the woman sits on a scarlet beast (17:3-4). The fiery red of 6:4; 12:3 differs from the scarlet here, which epitomizes demonic abomination, lasciviousness, and ungodly power. The Messiah's army is clothed in white linen and rides on white horses (19:11ff.); the robes are made white in the atoning blood of the Lamb (7:14). We thus have a striking contrast to the woman who is clothed in scarlet and rides on a scarlet beast. [O. MICHEL, III, 810-14]

Kokkinos 6x the NT -

Matt 27:28 "And they (Roman Soldiers Mt 27:27) stripped Him, and put a scarlet robe on Him (and mocked Him Mt 27:29)."

Hebrews 9:19-note For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,

Revelation 17:3-note And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. 4 The woman was clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations and of the unclean things of her immorality

Garland (A Testimony of Jesus Christ) comments on the Scarlet Beast - Scarlet is kokkinos: “Scarlet cloth, dyed with kokkos , a scarlet ‘berry,’ actually the female of a scale insect that clings to oak leaves, dried and crushed to prepare a red dye.” The beast is scarlet, because it is closely related to the fiery red dragon which empowers it (Rev. 12:3-note cf. Rev. 13:2-note). Her sitting on the beast may speak less of influence and more of support. “The Woman seated on the Beast does not signify that she will rule over him, but intimates that he will support her.” (The Antichrist - By A. W. Pink)

Because the Beast represents a series of kings and kingdoms stretching through history, there is a tendency among many expositors to take the Harlot as an exclusively religious figure. The fact that she is seen riding upon the Beast is thought to necessitate her identification as exclusively religious, but not political:

The fact that the woman is riding the beast and is not the beast itself signifies that she represents ecclesiastical power as distinct from the beast which is political power. Her position, that of riding the beast, indicates on the one hand that she is supported by the political power of the beast, and on the other that she is in a dominant role and at least outwardly controls and directs the beast. (Revelation 17: The Destruction Of Ecclesiastical Babylon - John F. Walvoord, The Revelation of Jesus Christ)

While we do not deny the significant religious role assigned to the Harlot, taking her to be an ecclesiastical system contradicts what Scripture records—that she is a city (Rev. 17:18-note; Rev 18:21-note, Rev 19:2-note). There is no reason why she must be an ecclesiastical system when Scripture says she is a city. Moreover, she is also associated with wealth and excess (Rev. 17:4-note)—these may speak equally of both politics and religion.

The Beast represents the historic development of kingdoms empowered by the dragon (Rev. 12:3-note; Rev 13:1-note) and its ultimate manifestation at the time of the end. The Harlot is the city Babylon in all its aspects—combining commercial, political, and religious influence. She has ridden the beast throughout history.

Revelation 18:12-note cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every kind of citron wood and every article of ivory and every article made from very costly wood and bronze and iron and marble,

Revelation 18:16-note saying, 'Woe, woe, the great city, she who was clothed in fine linen and purple and scarlet, and adorned with gold and precious stones and pearls;

Robe (5511) chlamus a loose outer garment, a vest-type garment commonly worn over an undergarment, the chiton by rulers, officials, and military officers as a symbol of authority. It could also describe a military garment which was short cloak, robe, mantle that was fastened by an ornamental pin on the right shoulder so as to hang over the left. When put over the shoulders of someone, it was an indication that he was assuming a magistracy. It was a short oblong mantle attached at the shoulder worn by emperors, kings, military officers and other important people.

CHLAMUS - Matt. 27:28; Matt. 27:31. No uses in the Septuagint.

The King’s Crown

They . . . twisted together a crown of thorns and set it on his head. Matthew 27:28–29

Today's Scripture & Insight : Matthew 27:27–31

We sat around the table, each person adding a toothpick to the foam disc before us. At our evening meal in the weeks leading up to Easter, we created a crown of thorns—with each toothpick signifying something we had done that day for which we were sorry and for which Christ had paid the penalty. The exercise brought home to us, night after night, how through our wrongdoing we were guilty and how we needed a Savior. And how Jesus freed us through His death on the cross.

The crown of thorns that Jesus was made to wear was part of a cruel game the Roman soldiers played before He was crucified. They also dressed Him in a royal robe and gave Him a staff as a king’s scepter, which they then used to beat Him. They mocked Him, calling Him “king of the Jews” (Matthew 27:29), not realizing that their actions would be remembered thousands of years later. This was no ordinary king. He was the King of Kings whose death, followed by His resurrection, gives us eternal life.

On Easter morning, we celebrated the gift of forgiveness and new life by replacing the toothpicks with flowers. What joy we felt, knowing that God had erased our sins and given us freedom and life forever in Him! By:  Amy Boucher Pye (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Lord Jesus Christ, my heart hurts to think of all of the pain and suffering You endured for me. Thank You for Your gift of love that sets me free.

The crown of thorns has become a crown of life.

Virtue Exemplified

Christ also suffered for us, leaving us an example, that you should follow His steps. —1 Peter 2:21

Today's Scripture: Mark 15:16-20

In the late 1940s, a young mother was stricken with polio and became an invalid. She astounded people by the way she accepted her affliction and ran her household from her bed. Her brother-in-law said to me, “I have heard a lot of talk about ‘supernatural grace,’ but I never knew what it was until I saw it shining through her.”

We often do not know the full meaning of a virtue until we see it lived out in a person’s life. Think of how Jesus responded when the soldiers mistreated Him. They pressed a crown of thorns into His head, struck Him repeatedly, and mocked Him by clothing Him in a purple robe and bowing before Him in jest (Mark 15:16-20). They were unaware that He had the power to kill every one of them by speaking a single word.

About 35 years later, Peter vividly remembered that scene. He told his readers that Christ had set an example for them as they faced persecution (1 Peter 2:18-25). In Jesus, God became a flesh-and-blood human being to show what He is like. Because Jesus lives in us by His Spirit, He expects us to exemplify His goodness and grace.

Whether we suffer like that invalid mother or endure persecution like the Master, we can demonstrate the same virtue He modeled on the cross.  —Herb Vander Lugt By:  Herbert Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The difficulties in our lives,
The obstacles we face,
Provide the opportunity
To show God's power and grace. 
—Sper

God's love is the blessing in every trial.

Matthew 27:29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!”

THE MOCKERY CULMINATES WITH 
HAIL KING OF THE JEWS

And after twisting (pleko) together a crown (stephanos) of thorns(akantha), they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked (empaizo - imperfect = repeatedly mocked) Him, saying, “Hail (chairo - wish for well being - present imperative), King (basileus) of the Jews (Ioudaios)!”- The cruel Roman soldiers prepare a crown and a staff and mock Jesus by pretending obeisance to Him as a King (which He was! Jn 18:37+). They will one day in the future recall and rue the day they mocked Jesus, for in that fateful day they will be forced to bow to the King of kings, and will fully recognize He truly was the King of the Jews! Paul records that...

God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:9-11+)

In Genesis 3:18+ God cursed the land because of Adam's sin declaring "Both thorns (Lxx = akantha) and thistles it shall grow for you; And you will eat the plants of the field." It is surely more than coincidence that the same word (akantha) associated with the curse in Genesis 3:18 is associated in Mt 27:29 with the One Who became a curse for us (Gal 3:13+), wearing a crown of thorns (akantha)!  Jesus wore a "crown of thorns" for believers who will one day cast their own crowns to the King of kings!

THOUGHT - It is ironic that part of the curse in Ge 3:18+ was the "thorns (Lxx = akantha) and thistles" that would grow on the earth. While the rivulets of blood that flowed down Jesus' head from the punctures by the thorns were not atoning, they were a in a sense a foreshadowing of His atoning blood shed on the Cross. Gal 3:13+ says "Christ redeemed us from the curse of the Law, having become a curse FOR (huper) us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”" Notice the preposition FOR (huper) which signifies in our behalf or in our place, clearly reflecting His substitutionary atonement for us! By becoming a curse in our place, He takes away the curse we should have experienced and one day (soon) will take away the curse from the earth (cf Ro 8:22+)! 

Spurgeon - Surely, mockery could have gone no further; we marvel at the boldness and ingenuity of their scorn. Oh, that we were half as earnest in seeking to honor him, — as careful to think of everything that might make our homage perfect. But we, alas! too often fail to give him due honor and glory, even when others are all aflame with zeal to insult him.

Spurgeon - Ridicule is very painful to bear at any time, and soldiers have been masters of that cruel are when they have been encouraged in it by their leaders. Remember, brethren and sisters, who it was that bore all this shameful treatment from these brutal men, — your Lord and the angels’ Lord, the Maker of Heaven and earth, who had designed, for a while, to veil his Deity in human flesh. And there he stood, to be "set at nothing," — to be made nothing of, — by those rough Roman legionaries, the creatures of his own hand, whom he could have destroyed in a moment by a word or a wish. What matchless condescension our gracious redeemer displayed even in his own deepest degradation and agony!

NET NOTE - The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century. Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2. “Hail, King of the Jews Or “Long live the King of the Jews!” The statement “Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

Bob Utley - The soldiers take out their hostility toward the Jewish population on Jesus in their kingly mockery of Him. The "crown of thorns" may allude to mocking Jesus' claim to kingship and the curse of Gen. 3:18 (cf. Gal. 3:13). Thorns are a symbol of rejecting the gospel (cf. Heb. 6:8).

Recall that Jesus had previously been mocked by Herod's soldiers. In Luke 23:11+ "Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate."

COMMENT - Contempt is an ugly word in English which means a lack of respect accompanied by a feeling of intense dislike. The Greek verb exoutheneo (1848) means they treated Jesus as of no account ("count Him as nothing!"), making light of Him as One who had no merit or worth! (contrast Rev 5:9,12+) They disdained the Holy One of Israel! They had no use for Jesus (or so they thought), Who they regarded as beneath them. O, how wrong they were! And they will have all eternity to experience the gnawing feelings of regret and remorse for their horrid contempt of the One Who could have been the Savior of their souls! 

Crown Him with many crowns,
The Lamb upon His throne;
Hark! how the heav'nly anthem drowns
All music but its own!

Awake, my soul, and sing
Of Him who died for thee,
And hail Him as thy matchless King
Thro' all eternity.

Crown (4735)(stephanos from stepho = to encircle, twine or wreathe) was a wreath made of foliage or designed to resemble foliage and worn by one of high status or held in high regard. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold.  The stephanos was literally an adornment worn around the head as a crown of victory in the Greek athletic games, this reward being given to the runner who crossed the goal first, to the disc thrower with the longest toss, etc. Apart from recognition of athletes and winners of various kinds of competitions, in the Greco-Roman world, the awarding of a crown or wreath signified appreciation for exceptional contributions to the state or groups within it. The recipients were usually public officials or civic-minded persons serving at their own expense. Rev 4:10-11+ uses stephanos describing the time when "the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.”

STEPHANOS - Matt. 27:29; Mk. 15:17; Jn. 19:2; Jn. 19:5; 1 Co. 9:25; Phil. 4:1; 1 Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10; Rev. 3:11; Rev. 4:4; Rev. 4:10; Rev. 6:2; Rev. 9:7; Rev. 12:1; Rev. 14:14

See Dictionary of Biblical Imagery article on CROWN, page 658

Thorns (173) akantha from ake = a point or edge) means thorn; by synecdoche, of prickly plants in neglected fields thornbush, prickly weed, thistle. Thorns are a common negative figure for something destructive  or for bad fruit. The Greek word akantha gives us our English words acantha (cf acanthous = spinous) which is defined as a pointed, projecting structure, such as a thorn or prickle. In classical Greek akantha stands for the thornbush and then for all thorns, including any prickling or stinging needle associated with plants, animals, or fish. In a figurative sense it could refer to a “stinging” question. 

AKANTHA - 14X/11V - thorn(1), thorns(13). Matt. 7:16; Matt. 13:7; Matt. 13:22; Matt. 27:29; Mk. 4:7; Mk. 4:18; Lk. 6:44; Lk. 8:7; Lk. 8:14; Jn. 19:2; Heb. 6:8

See Dictionary of Biblical Imagery article on THORN, page 2906

QUESTION: What is the meaning and significance of the crown of thorns?

ANSWER: After Jesus’ sham trials and subsequent flogging, and before He was crucified, the Roman soldiers “twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt in front of Him and mocked Him. ‘Hail, king of the Jews!’ they said” (Matthew 27:29; see also John 19:2-5). While a crown of thorns would be exceedingly painful, the crown of thorns was more about mockery than it was about pain. Here was the “King of the Jews” being beaten, spit upon, and insulted by presumably low-level Roman soldiers. The crown of thorns was the finalizing of their mockery, taking a symbol of royalty and majesty, a crown, and turning it into something painful and degrading.

For Christians, the crown of thorns is a reminder of two things: (1) Jesus was, and is, indeed a king. One day, the entire universe will bow to Jesus as the “King of kings and Lord of lords” (Revelation 19:16). What the Roman soldiers meant as a mockery, was in fact a picture of Christ’s two roles, first of suffering servant (Isaiah 53), and second of conquering Messiah-King (Revelation 19). (2) Jesus was willing to endure the pain, the insults, and the shame, all on our account. The crown of thorns, and the suffering that went with it, are long gone, and Jesus has now received the crown of which He is worthy. “But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for everyone” (Hebrews 2:9, emphasis added).

There is further symbolism embodied in the crown of thorns. When Adam and Eve sinned, bringing evil and a curse upon the world, part of the curse upon humanity was “…cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you…” (Genesis 3:17-18+, emphasis added). The Roman soldiers unknowingly took an object of the curse and fashioned it into a crown for the one who would deliver us from that curse. “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Galatians 3:13+). Christ, in His perfect atoning sacrifice, has delivered us from the curse of sin, of which a thorn is a symbol. While intended to be a mockery, the crown of thorns was, in fact, an excellent symbol of who Jesus is and what He came to accomplish. (Gotquestions.org)

C H Spurgeon - The crown of thorns (Full sermon The Crown of Thorns)

‘And when they had platted a crown of thorns, they put it upon his head.’ Matthew 27:29

The coronation of Christ with thorns was symbolical and had great meaning in it, for, first, it was to him a triumphal crown. Christ had fought with sin from the day when he first stood foot to foot with it in the wilderness up to the time when he entered Pilate’s hall, and he had conquered it. As a witness that he had gained the victory, behold sin’s crown seized as a trophy! What was the crown of sin? Thorns. These sprang from the curse; ‘thorns also and thistles shall it bring forth to thee’ was the coronation of sin, and now Christ has taken away its crown and put it on his own head. He has spoiled sin of its richest regalia and he wears it himself. Glorious champion, all hail! What if I say that the thorns constituted a mural crown? Paradise was set round with a hedge of thorns so sharp that none could enter it, but our champion leaped first upon the bristling rampart and bore the blood-red banner of his cross into the heart of that better new Eden, which thus he won for us never to be lost again. Jesus wears the mural chaplet which denotes that he has opened Paradise. It was a wrestler’s crown he wore, for he wrestled ‘not against flesh and blood, but against principalities, against powers’, and he overthrew his foe. It was a racer’s crown he wore, for he had run with the mighty and outstripped them in the race. He had well-nigh finished his course, and had but a step or two more to take to reach the goal. Here is a marvellous field for enlargement. It was a crown rich with glory, despite the shame which was intended by it. We see in Jesus the monarch of the realms of misery, the chief among ten thousand sufferers

C H Spurgeon - My Sermon Notes - 

Matthew 27:29—“And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!”

The shameful spectacle! What element of scorn is lacking!
Roman soldiers mocking a supposed rival of Cæsar are sure to go to the utmost lengths in their derision.
Jesus himself is a victim so novel in his gentle weakness that they set no bounds to their scorn.
The spectacle is as cruel as it is derisive. Thorns and rough blows accentuate mockeries and scoffs.
Roman legionaries were the brutalized instruments of a race noted for its ignorance of all tenderness; they wrought cruelties with a singular zest, being most at home in amusements of the most cruel kind.
Let us go into the Hall of the Prætorian guard, and watch with our Lord in the hour of his mockery.

I.  HERE LEARN A LESSON FOR YOUR HEART.
In the Lord of glory thus made the centre of cruel scorn—
            1.      See what sin deserved. It is all laid on him.
         Ridicule for its folly. It should be despised for its mad rebellion against the omnipotent will of the great King.
         Scorn for its pretensions. How dared it propose to usurp dominion over hearts and lives which belonged alone to God?
         Shame for its audacity. It dared defy the Eternal to battle. Oh, wretched, braggart sin!
            2.      See how low your Saviour stooped for your sake.
         He is made the Substitute for foolish, sinful man; and is treated as such.
         He is scoffed at by soldiers of the meanest grade.
         He is made a puppet for men who play the fool.
            3.      See how your Redeemer loved you.
         He bears immeasurable contempt, bears in silence, bears to the bitter end; and all for love of his people.
            4.      See the grand facts behind the scorn.
         He is a King in very surety. They said, “Hail, King!” and he is indeed the King whom all shall hail.
         He is glorified by conquering earth’s sorrow: he is crowned with thorns. What a glorious diadem! No other coronet ever betokened such a conquest.
         He rules by weakness: a reed is his sceptre. What a glory to be able to reign, not by force of arms, but by patience and gentleness!
         He makes men bow the knee: real homage is his; he reigns, whether men will have it so or not.
         He is the true Monarch of the Jews. In him the dynasty of David endures for ever, and Israel has hope of glory.
            5.      See that you honour and love him in proportion to this shame and mockery.
         Bernard used to say, ‘The more vile Christ hath made himself for us, the more dear he ought to be to us.”
         Can you ever reach so great a height?

II. HERE LEARN A LESSON FOR YOUR CONSCIENCE.
            1.      Jesus may still be mocked.
         By deriding his people. “Saul, Saul, why persecutest thou me?” Men mock the Master in the servant.
         By contemning his doctrine. Many do this who affect to admire his character. This is the peculiar sin of the present age.
         By resolves never fulfilled. Sinners vow, but never pay; confess faults, and cling to them. This is to insult the Lord.
         By beliefs never obeyed. It is common to pretend to a belief which never affects the life, mocking great truths by acting contrary to them.
         By professions never justified. May not many a church-member be guilty of putting the Lord to an open shame in this fashion?
            2.      If guilty of mocking him, what shall you do?
         Do not despair, but confess and lament your sin.
         Do not give all up for lost. Believe and live.
         Do not repeat the sad offence. Repent, and quit the crime.
         Do not abide in sullen silence. Honour him whom you once despised.
            3.      What shall you do in any case?
         Crown him with love.
         Sceptre him with obedience.
         Bow the knee of worship.
         Proclaim him King by your personal testimony.
Ye sinners, destroy the sins which grieved your Saviour!
Ye saints, defy all the contempt of the world for his sake!

LAMENTS AND HONOURS

Whither, O whither, dost thou stoop, O thou co-eternal Son of thine eternal Father? Whither dost thou abase thyself for me? I have sinned, and thou art punished; I have exalted myself, and thou art dejected; I have clad myself with shame, and thou art stripped; I have made myself naked, and thou art clothed with robes of dishonour; my head hath devised evil, and thine is pierced with thorns; I have smitten thee, and thou art smitten for me; I have dishonoured thee, and thou, for my sake, art scorned; thou art made the sport of men, for me that have deserved to be insulted by devils!—Bishop Hall.

Christ’s head hath sanctified all thorns; his back, all furrows; his hands, all nails; his side, all spears; his heart, all sorrows that can ever come to any of his children.—Samuel Clark, in “The Saint’s Nosegay.”

Here we see our King receiving the best homage the world would give him. His robe was some old cloak of purple. Behold his crown, platted of thorns! His coronation is performed by a ribald soldiery. His sceptre is a reed; his homage is given by the knee of scorn; his proclamation by the mouth of ridicule. How then can we expect honour for ourselves?

Let us never despise the weak, or scoff at brethren who may appear singular, or oppress any man of woman born. Haply we may be following the act of these Prætorians, and may be insulting saints more like to Jesus than we are ourselves. To be ridiculed may give us communion with the Lord Jesus, but to ridicule others will place us in fellowship with his persecutors.—C. H. S.

During the last moments of a gracious lady, speech had left her; but she managed to articulate the word “Bring.” Her friends, in ignorance of her meaning, offered her food, but she shook her head, and again repeated the word “Bring.” They then offered her grapes, which she also declined, and, for the third time uttered the word “Bring.” Thinking she desired to see some absent friends, they brought them to her: but again she shook her head; and then, by a great effort, she succeeded in completing the sentence—

         “Bring forth the royal diadem,
         And crown Him Lord of all;”

and then passed away to be with Jesus.—Newman Hall.

Spurgeon - Mocked of the Soldiers (full sermon)

Excerpt - IT is a shameful spectacle where cruelty uses its keenest instrument to cut, not into the flesh, but into the very spirit, for scorn, contempt, insult, and ridicule, are as painful to the mind and heart as a scourge is to the body, and they cut like the sharpest lance. These Roman soldiers were a rough body of men,—fierce, courageous, terrible in fight, uncouth, untaught, uncivilized, little better than barbarians; and when they had this unique King in their power, they made the most of their opportunity to torment him. Oh, how they laughed to think that he should call himself a King,—this poor, emaciated creature, who looked as if he would faint and die in their hands, whose blessed visage was marred more than that of any of the sons of men! It must have seemed to them a sorry jest that he should be a rival to imperial Cæsar, so they said, “If he is a King, let us clothe him with royal purple,” so they flung over his shoulders a soldier’s tunic. “As he is a King, let us plait him a crown;” and they made it of thorns. Then they bowed the knee in mock homage to the man whom his own people despised, whom even the mob rejected, and whom the chief men of the nation abhorred. It seemed to them that he was such a poor, miserable, dejected creature that all they could do was to make scorn of him, and treat him as the butt for their utmost ridicule.

These Roman soldiers had in them, as men, a spirit which I sometimes grieve to see in boys at this present day. That same cruel spirit that will torture a bird or a cockchafer, or hunt a dog or cat simply because it looks miserable, and because it is in their power, that was the sort of spirit that was in these soldiers. They had never been taught to avoid cruelty; nay, cruelty was the element in which they lived. It was worked into their very being; it was their recreation. Their grandest holiday was to go and sit in those tiers of seats at the Coliseum, or at some provincial amphitheatre, and see lions contending with men, or wild beasts tearing one another in pieces. They were trained and inured to cruelty; they seemed to have been suckled upon blood, and to have been fed on such food as made them capable of the utmost cruelty; and, therefore, when Christ was in their hands, he was in a sorry case indeed. They called together the whole band, and put upon him a purple robe, and a crown of thorns upon his head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, “Hail, King of the Jews!” Then they spat upon him, and took the reed from his hand, and smote him on the head.

Kenneth Osbeck - O SACRED HEAD, NOW WOUNDED

Attributed to Bernard of Clairvaux, 1091–1153
Translated into German by Paul Gerhardt, 1607–1676
Translated into English by James W. Alexander, 1804–1859

And when they had plaited a crown of thorns, they put it upon His head, and a reed in His right hand; and they bowed the knee before Him, and mocked Him, saying, “Hail, King of the Jews!” And they spit upon Him, and took the reed, and smote Him on the head. (Matthew 27:29, 30 KJV)

It is difficult to join our fellow believers each Lenten season in the singing of this passion hymn without being moved almost to tears. For more than 800 years these worshipful lines from the heart of a devoted medieval monk have portrayed for parishioners a memorable view of the suffering Savior.

This remarkable text has been generally attributed to Bernard of Clairvaux, the very admirable abbot of a monastery in France. Forsaking the wealth and ease of a noble family for a life of simplicity, holiness, prayer, and ministering to the physical and spiritual needs of others, Bernard was one of the most influential church leaders of his day. Martin Luther wrote of him, “He was the best monk that ever lived, whom I admire beyond all the rest put together.”

“O Sacred Head, Now Wounded” was part of the final portion of a lengthy poem that addressed the various parts of Christ’s body as He suffered on the cross. The seven sections of the poem considered His feet, knees, hands, side, breast, heart, and face. The stanzas of the hymn were translated into German in the 17th century and from German into English in the 19th century. God has preserved this exceptional hymn, which has led Christians through the centuries to more ardent worship of His Son.

O sacred Head, now wounded, with grief and shame weighed down, now scornfully surrounded with thorns Thy only crown; how art Thou pale with anguish, with sore abuse and scorn! How does that visage languish which once was bright as morn!
What Thou, my Lord, hast suffered was all for sinners’ gain: Mine, mine was the transgression, but Thine the deadly pain. Lo, here I fall, my Savior! ’Tis I deserve Thy place; look on me with Thy favor; vouch-safe to me Thy grace.
What language shall I borrow to thank Thee, dearest Friend, for this Thy dying sorrow, Thy pity without end? O make me Thine forever! And, should I fainting be, Lord, let me never, never outlive my love to Thee!

For Today: Isaiah 53; Matthew 27:39–43; Philippians 2:8; 1 Peter 3:18
Ponder anew your suffering Savior; then commit your life more fully to Him. Allow these musical truths to help you in your meditation—

(BORROW Amazing Grace)

The King’s Crown

They wove thorn branches into a crown and put it on his head. Matthew 27:29

TODAY’S BIBLE READING  Matthew 27:27–31

We sat around the table, each person adding a toothpick to the foam disc before us. At our evening meal in the weeks leading up to Easter, we created a crown of thorns—with each toothpick signifying something we had done that day for which we were sorry and for which Christ had paid the penalty. The exercise brought home to us, night after night, how through our wrongdoing we were guilty and how we needed a Savior. And how Jesus freed us through His death on the cross.

The crown of thorns that Jesus was made to wear was part of a cruel game the Roman soldiers played before He was crucified. They also dressed Him in a royal robe and gave Him a staff as a king’s scepter, which they then used to beat Him. They mocked Him, calling Him “King of the Jews” (matthew 27:29), not realizing that their actions would be remembered thousands of years later. This was no ordinary king. He was the King of Kings whose death, followed by His resurrection, gives us eternal life.

On Easter morning, we celebrated the gift of forgiveness and new life by replacing the toothpicks with flowers. What joy we felt, knowing that God had erased our sins and given us freedom and life forever in Him! AMY BOUCHER PYE (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The crown of thorns has become a crown of life.

Matthew 27:30 They spat on Him, and took the reed and began to beat Him on the head.

Related Passages:

Matthew 26:67 (SECOND MOCK RELIGIOUS TRIAL BEFORE CAIAPHAS) Then they spat in His face and beat Him with their fists; and others slapped Him,

THE SOLDIERS SPIT AND
REPEATEDLY BEAT JESUS

They spat on (emptuo) Him, and took the reed (kalamos) and began to beat (tupto/typto - imperfect = again and again) Him on the head (kephale) - Note that the reed (kalamos) was first used to mock Jesus as representative of a scepter and now it is taken and used like a rod to repeatedly beat (imperfect tense - over and over) Him on the head. WOE!

We should be aware that kalamos is not just a flimsy "reed" (like in Mt 11:7) for this Greek word was also used of a fishing rod and a rod or shaft for an arrow. These uses give us some idea of the force of the blows from the strong Roman soldiers. While they were not blows from a club, they were also not blows from a flimsy reed. If they were like a fishing pole in size and tensile strength, they would have been of sufficient thickness to cause significant pain, bruising and welt formation on our Lord's holy head! (cf Isaiah 53:4-5+) 

Remember that while they were beating Jesus on the head, there was a crown of thorns, the points of which were undoubtedly being driven deep into the relatively thin skin covering His calvarium forcing the points of the thorns to pierce down to the nerve (think pain!) and vessel rich periosteum (pix, pix2) covering the bones of His skull!  

THOUGHT - Envision our Lord's holy face with sweat intermingled with blood, bruises and red welts! And He did it for YOU and for ME! (cf Isaiah 53:6, 12). We all need to ponder this picture of our Lord's suffering for us the next time we are tempted to sin against Him! It might (or should) cause us to pause and pass on that sin! Hallelujah, what a Savior! Hallelujah, what a Friend. Amen. Oh, how He loves you and me (pause, play, pray, praise Him)! (cf 1 Jn 4:19)

Spurgeon - Surely, mockery could have gone no further; we marvel at the boldness and ingenuity of their scorn. Oh, that we were half as earnest in seeking to honor him, — as careful to think of everything that might make our homage perfect. But we, alas! too often fail to give him due honor and glory, even when others are all aflame with zeal to insult him.

Spat on (1716) emptuo spit on or at, as in one's face (Mt 26.67, Mt 27:30; Lxx - Nu 12:14); passive be spit on (Lk 18.32), to be understood as a gesture of extreme contempt (Lxx - Dt 25:9) 

Emptuo - 8v in NT Twice in Lxx = Num. 12:14; Deut. 25:9;

Matthew 26:67  Then they spat in His face and beat Him with their fists; and others slapped Him,

Matthew 27:30  They spat on Him, and took the reed and began to beat Him on the head.

Mark 10:34  “They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.” 

Mark 14:65  Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, “Prophesy!” And the officers received Him with slaps in the face.

Mark 15:19  They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him.

Luke 18:32  “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon,

Reed (rod)(2563) kalamos  refers to a flexible stalk or stem of a plant. It refers to the plant itself which is easily shaken (bent or broken) and which sways in the wind (Mt. 11:7; 12:20 from Isa. 42:3; Lk 7:24; 1 Ki 14:15; Job 40:21). Kalamos can refer to the stalk which is cut for use, e.g., as a mock scepter in mocking Jesus, a "scepter" the soldiers then took and began to beat our Lord on the head (Mt. 27:29, 30). Kalamos describes a measuring reed (rod) in the Revelation and Ezekiel (Rev. 11:1; 21:15, 16; Ezek. 40:3, 5, 6 - see below for all uses in Ezekiel). Kalamos was used of reed for writing, (3 John 1:13;  Ps. 44:1) which was used on papyrus. Used in medicine for insufflation, etc.

Gilbrant - Kalamos was a very common reed grown in water but used extensively for many ordinary purposes. In classical Greek the reed is used as thatch, a flute, a fishing rod, a shaft for an arrow, a pen, a measure, and a measuring rod, a tube for physicians, and a stake for vines (cf. Liddell-Scott). In the Septuagint there are several references to the reeds and water (including a reference to a sweet-smelling reed [Exodus 30:23]) along with two other basic uses both already found in classical usage. Psalm 45:1 refers to the tongue as a reed of a rapid writer and Ezekiel 40–42 has 18 references to the reed meaning both a “measuring rod” and a “particular length of measure.” (Complete Biblical Library Greek-English Dictionary)

Mattoon - A "reed" is the cane-like grass that grows on the banks of the Jordan River. It grew twelve feet high with beautiful blossoms at the top. It was so slender that it yielded to a gust of wind by laying flat and then would stand upright again when the wind ceased. To compare a person to a reed was to say that the person was without moral fiber or courage, easily tossed about by various opinions, never taking a stand on anything. In addition, reeds were everywhere; they were commonplace. Obviously, the people did not flock into the wilderness to see something commonplace, nor did they go to see a weak and fearful person. Instead, the people were attracted by John's fiery preaching and willingness to speak out against sin. John was a man that stood firm and straight, no matter what way the winds of society were blowing. He was like a majestic oak tree that was unmoved by the gale winds of turbulent circumstances. John stood for the truth no matter where others stood or how much pressure was exerted upon him. He refused to compromise with evil, even if it meant he would lose his freedom. The hammer of Hell pounded him on the anvil of conformity, yet the sparks of his life revealed his hardness and unwillingness to compromise or conform to heathen molds and evil expectations.(Treasures from the Scriptures)

Beat (strike, hit) (5180) tupto/typto  from root "tup--" = a blow, cf tupos = a figure or print and English "type") means literally to smite, strike, beat or otherwise inflict a blow as when Paul was beaten in Acts (Acts 21:32+, Acts 23:2+). In Lk 18:13 the tax collected was beating his chest mourning over his sinful state, in stark contrast to the self-righteous Pharisee (Lk 18:10-12). Figuratively of wounding one's conscience (1 Cor 8:12). 

To strike, smite with the hand, stick, club, or the fist in enmity (Matt. 24:49; Luke 12:45; Acts 18:17; 21:32; 23:3; Sept.: Ex. 2:11, 13; 21:15); on the cheek (Luke 6:29); on the head (Matt. 27:30; Mark 15:19); the face (Luke 22:64); the mouth (Acts 23:2). 

TUPTO - 13X/12V - beat(3), beating(5), hits(1), strike(2), struck(1), wounding(1). Matt. 24:49; Matt. 27:30; Mk. 15:19; Lk. 6:29; Lk. 12:45; Lk. 18:13; Lk. 23:48; Acts 18:17; Acts 21:32; Acts 23:2; Acts 23:3; 1 Co. 8:12

C H Spurgeon - A GROSS INDIGNITY—Matt 27:30. (Full sermon)

The very idea that Jesus Christ should ever have been spit upon
by one in human shape appalls me.

Excerpt - THE night before he had “sweat, as it were, great drops of blood falling to the ground,” that fair visage, which was “fairer than that of any of the sons of men,” had been marred by agony and grief without a parallel. During that night he had no rest; he was dragged away from one tribunal to another. First, he was brought before a council of priests; anon he stood before Pilate, and now, after the mockery of a trial, he is given up to the soldiers, that they may mock him before his execution. ’Tis he—the world’s Redeemer, the long expected Messiah; he is led out as a condemned criminal—condemned as a traitor, and given up for blasphemy, that he may die the death! Do you see him? They bring forth an old stool; they call that a throne; the Monarch who sways the sceptre of the universe, is placed thereon. They thrust into his hand a reed to mock that golden sceptre, the touch of which has so often given mercy to rebels: and now they play the worshipper before him. But what is their worship? It consists of ribaldry and jeer. Having made sport of his kingship, they must need turn to ridicule his character as a prophet. They blindfold him, and smite him in the face, some on one cheek, and some on the other, buffeting him with the palms of their hands; they pluck his hair; and then they say, making fools of themselves, rather than of him they thought to make a fool of, “Prophesy, who is he that smote thee?” “Who is this that just now plucked thine hair?” “Who is it that smote thee on the cheek?” Not content with this, they loose the bandage, and he sees. What a sight is before him! Faces in every conceivable shape mocking him—thrusting out the tongue, or screwing it into the cheek, calling him all the names that their low-lived dictionary could summon up; not content with heaping common scorn upon him, but counting him to be “the very offscouring of all things.” Names with which they would not degrade a dog, they use to defile him. Then, to consummate all, they spit into his face. Those eyes, which make heaven glad, and cause the angels to rejoice, are covered with the spittle of these varlet soldiers. Down his cheek it trickles. That awful brow, the nod or shake of which reveals the everlasting decrees of God, is stained with spittle from the lips of wretches whom his own hands had made, whom he could have dashed into eternal destruction had be willed! When I muse on this, my soul is filled with sorrow. The very idea that Jesus Christ should ever have been spit upon by one in human shape appalls me.

Matthew 27:31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him.  

Related Passages: 

Mark 15:20+ After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. 

MOCKING THE 
KING OF KINGS

After they had mocked (empaizo) Him, they took the scarlet robe off Him and put His own garments back on Him -  Once again we see the divine providence interacting with men's volitional choices in mysterious perfection. The soldiers did not know Scripture and yet they put His own garments back on Him because it would be those very garments that soldiers would gamble over and divide fulfilling another OT prophecy "They divide my garments among them, And for my clothing they cast lots." (Ps 22:18) and quoted in all four Gospels  (Mt. 27:35; Mk 15:24; Lk 23:34; Jn 19:23, 24).

Spurgeon - Perhaps they were afraid that he would die from sheer exhaustion and so, with a cruel mercy, they would keep him alive for the infliction of further tortures.

And led Him away (apago) to crucify (stauroo) Him - (See Via Dolorosa) - Note that they did not drive Him like cattle are driven, but they led Him like one does when leading sheep to slaughter. And He willingly went, in perfect agreement with the Messianic prophecy in Isaiah 53:7+ which declared "He was oppressed and He was afflicted, Yet He did not open His mouth (cf Mt 26:63, Mt 27:14,  Mk 14:61; Mk 15:5; Lk 23:9; Jn 19:9); Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth."

Mark 15:20+ and John 19:17+ both emphasize the fact that they led Jesus outside of the city. You might ask why is that significant? It is significant because this practice was in keeping with how the OT sin offering "leftovers" were discarded, which was always outside the camp (See Exodus 29:14+, Leviticus 4:21+, Leviticus 16:27+) In Colossians 2:17+ Paul tells us these OT pictures were "a mere shadow of what is to come; but the substance belongs to Christ." In Hebrews 13:11-13+ we read  that "the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. (See the diagram of Jerusalem with Golgotha in foreground, outside the city) So, let us go out to Him outside the camp, bearing His reproach." 

Spurgeon - Perhaps they were afraid that he would die from sheer exhaustion and so, with a cruel mercy, they would keep him alive for the infliction of further tortures....By that fact, though they did not intend it, our Lord was recognized in the street as the same person who had been taken into the Praetorium by the soldiers. Had Jesus been brought forth in the scarlet robe, persons looking at him might not have known him to be the same man who wore the garment woven from the top throughout; but in his own seamless clothing, they readily recognized the Nazarene.

Matthew Henry's Concise - Mt 27:31-34. Christ was led as a Lamb to the slaughter, as a Sacrifice to the altar. Even the mercies of the wicked are really cruel. Taking the cross from him, they compelled one Simon to bear it. Make us ready, O Lord, to bear the cross thou hast appointed us, and daily to take it up with cheerfulness, following thee. Was ever sorrow like unto his sorrow? And when we behold what manner of death he died, let us in that behold with what manner of love he loved us. As if death, so painful a death, were not enough, they added to its bitterness and terror in several ways. 

Mocked (1702) empaizo (en = in + paizo = to play or to sport with or against someone. Paizo is from pais, the word for child, and thus paizo means to act like a child, to sport or jest). Empaizo most often means to deride, mock, scoff, ridicule, make fun of, to treat outrageously, to treat someone contemptuously in an insolent and arrogant way, to treat abusively or to to play a game with. One use in Mt 2:16+ has a slightly different sense meaning to deceive, to trick, to taunt, to delude. All 13 uses are in the Gospels and most describe the mocking of our Lord Jesus Christ, to make fun of Him by pretending that He is not Who He claimed to be or to imitate Him in a distorted manner. It is therefore little surprise that if evil men mocked Him at His first coming, they would mock the sure promise of His Second Coming (2Pe 3:3 = mockers = empaiktes)! These individuals "trifle" with the things of God dealing with them as if they are of no temporal or eternal import. They show their contempt for Christ at His first coming and at His return, mocking the latter by ridiculing and deriding the certainty of His return, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior (if there is no God they reason they cannot sin without fear). As an aside if you are not looking for Him, you will hardly be motivated to be living for Him! 

Mocking implies an underlying unyielding pride and a hardness toward God and His holy word. The scoffer refuses to submit to God's Word and stirs up trouble wherever he goes.

Secular Greek writers understood empaizō to mean “to mock, to ridicule, to scorn.” Homer uses the group for games and dancing. Lack of seriousness is sometimes meant, e.g., when it is asked whether Socrates is speaking in jest. Ships are seen to be playthings of the winds, and humans of fate or the gods. Mockery may be suggested, or the thought of what is frivolous or futile.

Vine - empaizo  - a compound of paizo, "to play like a child" (pais), "to sport, jest," prefixed by en, "in" or "at," is used only in the Synoptists, and, in every instance, of the "mockery" of Christ, except in Matthew 2:16 (there in the sense of deluding, or deceiving, of Herod by the wise men) and in Luke 14:29 , of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending sufferings, Matthew 20:19 ; Mark 10:34 ; Luke 18:32 ; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, Luke 22:63 ; by Herod and his soldiers, Luke 23:11 ; by the soldiers of the governor, Matthew 27:29,31 ; Mark 15:20 ; Luke 23:36 ; by the chief priests, Matthew 27:41 ; Mark 15:31 .

EMPAIZO - 13X/13V - mock(2), mocked(5), mocking(4), ridicule(1), tricked(1). Matt. 2:16; Matt. 20:19; Matt. 27:29; Matt. 27:31; Matt. 27:41; Mk. 10:34; Mk. 15:20; Mk. 15:31; Lk. 14:29; Lk. 18:32; Lk. 22:63; Lk. 23:11; Lk. 23:36

EMPAIZO - 19v in non-apocryphal Septuagint - Ge 39:14, 17 (= make sport); Ex 10:2 (Use of God mocking the Egyptians); Nu 22:29; Jdg 19:25; 1Sa 6:6; 31:4; 1Chr 10:4; 2Chr 36:16; Ps 104:26; Pr 23:35; 27:7; Isa 33:4; Jer 10:15; Ezek 22:5; Nah 2:3; Hab 1:10; Zech 12:3

1 Samuel 31:4 (1Chr 10:4) Then Saul said to his armor bearer, "Draw your sword and pierce me through with it, otherwise these uncircumcised will come and pierce me through and make sport of (Lxx = empaizo) me." But his armor bearer would not, for he was greatly afraid. So Saul took his sword and fell on it.

2 Chronicles 36:16 but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy.

Led...away  (520) apago  from apó = from + ágō = to carry, lead) means to carry or lead away, leading from one place to another. Leading an ox or donkey to water (Lk 13:15). In the figurative sense (passive voice) it meant to be deceived or be influenced "by mute idols" before they became believers  (1 Cor 12:2)  Apago was used as a legal term meaning to lead one from one point to another in legal proceedings (to trial, punishment, prison or execution), just as Jesus was "led...away to Caiaphas, the high priest." (Mt 26:57), "to Pilate" (Mt 27:2) and finally to be crucified (Mt 27:31, cf prison guards who were led away [to execution] Acts 12:19). Apago meant to lead away a prisoner or condemned man (Mk 14:44; 15:16; Rev 13:10). Apago (intransitively) is used by Jesus to refer to a way which leads either to eternal punishment or eternal life (Mt 7:13-14-note).

Apago was used in Mk 15:16 to describe Jesus being led to the scourging and mocking by the Roman soldiers, before He was led away to be crucified. The frequent use of ago in several of the events of the unjust trial of Jesus leading to His murder is a bit ironic for all those who led Him to one place or another will themselves be led to eternal death ( "the way is broad that leads to destruction, and there are many who enter through it." Mt 7:13+) unless they believe in Him for eternal life ("the way is narrow that leads to life, and there are few who find it." Mt 7:14)

Apago - 16X/16V - bringing(1), lead(1), lead...away(2), leads(2), led astray(1), led away(1), led...away(6), took(1), took...away(1). Matt. 7:13; Matt. 7:14; Matt. 26:57; Matt. 27:2; Matt. 27:31; Mk. 14:44; Mk. 14:53; Mk. 15:16; Lk. 13:15; Lk. 21:12; Lk. 22:66; Lk. 23:26; Acts 12:19; Acts 23:17; Acts 24:7; 1 Co. 12:2

THE FOUR EPISODES OF
MOCKING THE KING OF KINGS
TRIAL REFERENCE MOCKING/ABUSIVE ACTIONS

Second Religious Trial
Before Caiaphas

Mt 26:57,67-68+
Lk 22:54, 63-65+

Spat in face, beat, slapped, told to prophesy who hit Him
Beating, blindfolded and told to prophesy, blaspheming

Second Civil Trial
Before Herod

Lk 23:8-12+

Treated with contempt
Mocking Him
Dressed in gorgeous robe

Third Civil Trial
Before Pilate

Mt 27:27-31+
Mk 15:16-20+
Jn 19:1-3+

Stripped, put scarlet/purple robe
Wove crown of thorns & put on His head
Reed in right hand 
Beating head with reed
Spitting on Him
Kneeling and bowing down
Acclaiming "Hail, King of the Jews"
Slaps to face 

On the Cross

Mt 27:39-44+
Mk 15:29-32+
Luke 23:35-37+
Lk 23:39+
Mt 27:49+

Hurling abuse, wagging their heads
If you are the Son of God come down from the cross
Religious leaders mocking and sneering - cannot save Himself
King come down from the cross & we will believe
He trusts in God, let God deliver Him
Soldiers mocked Him “If You are the King of the Jews, save Yourself!”
Robbers casting same insult - Are you the Christ?
Save Yourself and us
“Let us see whether Elijah will come to save Him.”

QUESTION - What is the Via Dolorosa? (SEE ALSO ZONDERVAN DICTIONARY ARTICLE)

ANSWER - The Via Dolorosa, literally “the sorrowful way,” is the traditional route in Jerusalem which our Lord traveled on the day of His crucifixion from the judgment seat of Pilate, also called the Praetorium (Matthew 27:2-26), to the place of His crucifixion on Mount Calvary. After his judgment by Pontius Pilate, the Lord Jesus was beaten, mocked and spit upon by the Roman soldiers (Matthew 27:26-31). Then he was forced to carry His own cross through the streets of Jerusalem to Golgotha, where He was crucified (Matthew 27:32-50). The Via Dolorosa is now marked with fourteen "stations of the cross" commemorating fourteen incidents that took place along the way. At least five of these incidents are not recorded in the Bible, springing instead from Roman Catholic tradition. Of the ones that are mentioned in Scripture, the actual place of the events along the way, such as the scourging (John 19:1-3) and the carrying of the cross by Simon of Cyrene (Matthew 27:32), are not known.

The Bible does not specifically mention the Via Dolorosa. All we know from Scripture is that Jesus carried His cross from the Praetorium to the site on Mount Calvary where He was crucified. The locations of these two sites are not known for certain, but wherever they were, the route between them was truly a sorrowful way. The scourging and physical pain the Lord Jesus suffered was minor in comparison to the pain caused by the real burden He was bearing—the burden of the sins of all believers. He bore our sins to the cross where He paid the penalty for them all.

As Easter approaches and Christians contemplate this holiest of seasons, we are reminded what a precious gift our salvation is and the price paid for it by the Lord Jesus. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:5). As we think about the pain and humiliation He suffered for us, paying a price that we could never pay ourselves, we can’t help but praise and thank Him and commit ourselves to a life of obedience to Him. 

Related Resources:

Matthew 27:32 As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross.

SIMON OF CYRENE
CONSCRIPTED TO CARRY THE CROSS

D. A. Carson: Crucifixion was unspeakably painful and degrading. Whether tied or nailed to the cross, the victim endured countless paroxysms as he pulled with his arms and pushed with his legs to keep his chest cavity open for breathing and then collapsed in exhaustion until the demand for oxygen demanded renewed paroxysms. The scourging, the loss of blood, the shock from the pain all produced agony that could go on for days, ending at last by suffocation, cardiac arrest, or loss of blood. When there was reason to hasten death, the execution squad would smash the victim’s legs. Death followed almost immediately, either from shock or from collapse that cut off breathing. (BORROW The Expositor's Bible Commentary page 128)

As they were coming out - This directional phrase supports that the crucifixion of Christ was outside of Jerusalem (see note above)

they found a man of Cyrene named Simon, whom they pressed into service (aggareuo) (conscripted) to bear  (airo) His cross (stauros) - The Romans had the legal right to requisition a civilian into their service. Most writers (and depictions) feel Simon bore the entire weight himself rather than assisting Jesus with the load. In the providence of God Simon was immortalized forever. Some think that his name Cyrene suggests he was a Gentile but we cannot be dogmatic. Given the fact that this was the Passover and one of the 3 required feasts for Jewish males to attend, it is more likely that Simon was a Jew who made a pilgrimage from Cyrene. Alternatively, Simon may have been a resident of Jerusalem at this time, and Cyrene was his original country. 

Charles Swindoll points out that "The traditional route from the Antonia Fortress to Golgotha is known today as the Via Dolorosa. It winds through a noisy, bustling public marketplace along narrow stone streets sometimes barely wide enough for a donkey pulling a cart. If men and women lined the path two or three deep on both sides, it would be just possible for a person to slip through the center. It’s quite likely that in the first century this road was similarly congested and chaotic, especially during the busy time of the Feast of Unleavened Bread. (See Insights on Matthew 16--28 - Page 286 - Google Books)

There is a cross for every one who is a follower of the Crucified;
may we have grace to carry it after him! 

Spurgeon - Any one of us might well have wished to have been Simon, yet we need not envy him. There is a cross for every one who is a follower of the Crucified; may we have grace to carry it after him! I wonder if he was a black man. There was a Simon in the early Church; and it certainly was the lot of the Ethiopian to bear the cross for many and many an age. This Simon was a stranger, anyhow, and a foreigner; truly honored was he to be compelled to bear the cross after Christ. And methinks that he must have been a glad man to have such an honor thrust upon him, yet you need not envy him, for there is a cross for you also to carry. Bear it cheerfully. If anything happens to you, by way of ridicule, for Christ’s sake and the gospel’s, bow your shoulder willingly to the burden, and as knights are made by a stroke from a sword held in their sovereign’s hand, so shall you be made princes of the realm of Christ by bearing the cross after him.....Perhaps they were afraid that Christ would die from exhaustion; so they compelled Simon to bear his cross. Any one of Christ’s followers might have wished to have been this man of Cyrene; but we need not envy him, for there is a cross for each of us to carry. Oh! that we were as willing to bear Christ’s cross as Christ was to bear our sins on his cross! If anything happens to us by way of persecution or ridicule for our Lord’s sake, and the gospel’s, let us cheerfully endure it. As knights are made by a stroke from the sovereign’s sword, so shall we become princes in Christ’s realm as he lays his cross on our shoulders.

John MacArthur: The Bible is not preoccupied with the physical events of the cross. It is preoccupied with the wickedness of men. It never describes the agony of Jesus. Do you know that? It never does. It only describes what men did to Him. It doesn’t describe His own feeling. Outside the garden, we know nothing of the agony, and outside the sayings on the cross, which themselves do not express His agony, except in separation from God. The physical agony of Jesus is not the issue. (The Wickedness of the Crucifixion, Part 1)

NET NOTE - As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over. Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

Cross (4716) stauros from histemi = to stand) was an an upright stake, especially a pointed one. Thayer adds the stauros was a well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Phoenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves. Stauros is used somewhat in with a figurative (but still very real) supernatural significance as the source of the the doctrine concerning the saving power of the death on the cross endured by Christ (1 Co 1:18 = where "being saved" = present tense). Note another Greek word xulon is also translated "cross". The cross literally. Mt 27:32, 40, 42; Mk 15:21, 30, 32; Lk 23:26; J 19:17 , 19, 25, 31; Phil 2:8; Heb 12:2. FIGURATIVELY of suffering and death Mt 10:38; 16:24; Mk 8:34;10:21; Lk 9:23; 14:27. The cross of Christ  in Christian teaching 1 Cor 1:17f; Gal 5:11; 6:12, 14; Eph 2:16; Phil 2:8; 3:18; Col 1:20; 2:14.

STAUROS - 27X/27V - Matt. 10:38; Matt. 16:24; Matt. 27:32; Matt. 27:40; Matt. 27:42; Mk. 8:34; Mk. 15:21; Mk. 15:30; Mk. 15:32; Lk. 9:23; Lk. 14:27; Lk. 23:26; Jn. 19:17; Jn. 19:19; Jn. 19:25; Jn. 19:31; 1 Co. 1:17; 1 Co. 1:18; Gal. 5:11; Gal. 6:12; Gal. 6:14; Eph. 2:16; Phil. 2:8; Phil. 3:18; Col. 1:20; Col. 2:14; Heb. 12:2. It is surprising that STAUROS is not found in the Septuagint! 

Friberg on stauros - (1) literally cross, an instrument of capital punishment, an upright pointed stake, often with a crossbeam above it, or intersected by a crossbeam ( Mt 27.32); (2) by metonymy, as the means of atonement punishment of the cross, crucifixion (Php 2.8); as a religious technical term representing the significance of the atoning death of Jesus in the Christian religion cross ( 1Co 1.18); metaphorically, the dedication of life and the self-denial that a believer must be prepared to take on himself in following Christ (Lk 14.27) (BORROW Analytical Lexicon of the Greek New Testament)

Vine on stauros -Noun Masculine — denotes, primarily, "an upright pale or stake." On such malefactors were nailed for execution. Both the noun and the verb stauroo, "to fasten to a stake or pale," are originally to be distinguished from the ecclesiastical form of a two beamed "cross." The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ. As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree," as used for the stauros, see under TREE). The method of execution was borrowed by the Greeks and Romans from the Phoenicians.

The stauros denotes (a) "the cross, or stake itself," e.g., Matthew 27:32; (b) "the crucifixion suffered," e.g., 1 Corinthians 1:17,18 , where "the word of the cross," RV, stands for the Gospel; Galatians 5:11 , where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; Galatians 6:12,14; Ephesians 2:16; Philippians 3:18. The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., Matthew 10:38 . (Vine's Expository Dictionary of Old Testament and New Testament Words) 

Pressed (compelled)(29) aggareuo  related to ággaros = courier, a word derived from Persian language) means to press into service, to send off an or public courier. The aggaroi originally described couriers who had authority to press into service men, horses, ships or anything which came in their way and which might serve to hasten their journey. Later the verb aggareuo came to mean to press into service for a journey. The Persians initiated a kind of "Pony Express" in which the mail-carrying rider simply "borrowed" horses, pressing them into his service so that he could continue his journey. When that horse became tired he would press another into service, etc.

AGGAREUO - 3X/3V - forces(1), pressed into service(2) - Matt. 5:41; Matt. 27:32; Mk. 15:21

Robertson notes that aggareuo was "The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matt. 27:32, [ēggareusan]).

Vincent has a similar note on the meaning of aggareuo "This word throws the whole injunction into a picture which is entirely lost to the English reader. A man is travelling, and about to pass a post-station, where horses and messengers are kept in order to forward royal missives as quickly as possible. An official rushes out, seizes him, and forces him to go back and carry a letter to the next station, perhaps to the great detriment of his business. The word is of Persian origin, and denotes the impressment into service, which officials were empowered to make of any available persons or beasts on the great lines of road where the royal mails were carried by relays of riders. 

Roman law gave a Roman soldier the right to conscript civilians to carry their burdens for one mile (and only for one mile), the equivalent of a Roman mile, slightly shorter than the modern mile. The purpose of this law was to relieve the soldier but it was extremely inconvenient to the citizen pressed into service. To add "insult to injury" those carrying the soldiers equipment or weapons were the very ones the Romans were oppressing! Not surprisingly therefore, the Jews had a particular hatred for this law and soldiers who pressed them into carrying their packs! In fairness, it should be noted that this law could be invoked by any Roman soldier of any citizen anywhere in the Roman Empire, regardless of who the citizen was or what their circumstances were. Undoubtedly, most of Jesus' audience had been forced "to go one mile" and now He is saying go two!

W. Hay Aitken - Him they compelled to bear his cross Matt 27:32

There are many Christians of whom this is true. They are compelled to bear the cross, but how does it come? It comes by their running away from it. They make up their minds they won’t have Christ’s cross; and they find when the cross does come that it comes in a more terrible form, with a more crushing weight than ever it would have come had they only been content to submit themselves to the divine direction; for the cross has to come to all who are to be prepared for glory hereafter.

F B Meyer - Matthew 27:32 Him they compelled to go with them, that he might bear His cross.(R.V.).

If we may judge from the familiar way in which Mark speaks of the sons of this Cyrenian, who the soldiers brutally compelled to carry our Savior’s cross, we should infer that from this hour he became a Christian. He had little suspected such a thing in the early morning, when he left his lodging to attend to his business; but, being constrained to go to Calvary, he lingered there of his own accord through those anxious hours, and was led to feel that such a sufferer, to whom even Nature paid such homage, was worthy henceforth to receive his loyalty.

But how many of us are carrying our cross because we are compelled! There seems no alternative but to carry the dead weight of our cross with us every. where, only wishing a hundred times each day that we might have respite. Dear soul, that cross is yet going to be the greatest blessing of your life if it lead you to the Crucified, and you find in Him what will transform it into the ladder which links earth with heaven, swaying beneath angel tread.
If Simon became a Christian, with what rapture trust he have reviewed that incident in his life! How easy it would have been to carry the cross had he known Jesus as he came to know Him afterwards! He would have needed no compelling! So if you saw the will of Jesus in your cross, and that you were carrying it with Him, how much easier it would be! But that is so. He is in it. Bear it with Him; out of the cross will fall a shower of flowers.

There is no such thing as chance in our lives. It might have seemed such that Simon was coming into Jerusalem at that moment. It was shown, however, to be part of the Eternal counsel. Dare to believe in the Divine purpose which orders your cross.

QUESTION - Who was Simon of Cyrene?

ANSWER - Simon of Cyrene is mentioned in three of the four Gospels as the man impelled by the Roman soldiers to carry Jesus’ cross out of Jerusalem. His place of origin has led many to wonder if he was of African descent (and therefore black), or if he was simply born there as were many others of Greek, Roman, and Jewish descent.

Cyrene was situated in modern-day Libya, on the northern coast of the African continent. Settled by the Greeks in 630 B.C. and later infused with a significant Jewish population, Cyrene was the capital of the Roman district of Cyrenaica at the time of Jesus’ crucifixion. By then, Cyrene was home to a large number of Greek-speaking, or Hellenistic, Jews.

Many Jews from Cyrene had returned to their native Israel and were part of a community in Jerusalem called the Synagogue of the Freedmen comprising Jews from many other provinces including Alexandria (Egypt), Cilicia and Asia (Acts 6:9). Luke records men from Cyrene being among those converted at Pentecost (Acts 2:10). After the martyrdom of Stephen (Acts 7), believers from Cyrene were among the first to be scattered by the persecution in Jerusalem; arriving in Antioch, they preached to the Gentiles there (Acts 11:20). These believers were instrumental in the formation of the church at Antioch, where, for the first time, “the disciples were called Christians” (Acts 11:26).

Simon of Cyrene is mentioned in Matthew, Mark and Luke. Matthew only records his name and place of origin (27:32), but Mark and Luke say that he was “on his way in from the country” (Luke 23:26). Mark, uncharacteristically, provides the most information about Simon, adding that he was “the father of Alexander and Rufus” (Mark 15:21), men obviously well known to Mark’s readers. It is speculated that the Rufus mentioned here may be the same man Paul greets in his letter to Rome, whom he calls “chosen in the Lord” and whose mother “has been a mother to me, too” (Romans 16:13). Paul’s knowledge of Rufus’s family indicates that at some point they lived further east.

So does any of this indicate whether Simon was black? Ultimately, we don’t know for sure. There is always the possibility that Simon was an African who converted to Judaism, or that he was of mixed descent. However, considering that people of Jewish lineage lived throughout the Roman Empire, it is also possible that Simon of Cyrene was olive-skinned.

Related Resource:

QUESTION - What are the Stations of the Cross and what can we learn from them?

ANSWER - The Stations of the Cross, also known as the Via Dolorosa, is a narration of the final hours in the life of Jesus Christ on earth that continues to provide spiritual conviction for every Christian and application to our lives. The Stations of the Cross serve as a stark reminder of the humble manner in which Jesus was willing to set aside any privilege of deity in order to provide a path to salvation through His sacrifice.

There are several widely accepted versions describing those final hours, one being biblical and the others being more traditional accounts of events in Jesus’ final hours. The traditional form of the Stations of the Cross is as follows:

1. Jesus is condemned to death.
2. Jesus is given His cross.
3. Jesus falls down for the first time.
4. Jesus meets His mother Mary.
5. Simon of Cyrene is forced to carry the cross.
6. Veronica wipes blood off of Jesus’ face.
7. Jesus falls down for the second time.
8. Jesus meets the women of Jerusalem.
9. Jesus falls down for the third time.
10. Jesus is stripped of His clothing.
11. Jesus is nailed to the cross – the Crucifixion.
12. Jesus dies on the cross.
13. Jesus’ body is removed from the cross – the Deposition or Lamentation.
14. Jesus’ body is placed in the tomb

In the traditional form of the Stations of the Cross, however, stations 3, 4, 6, 7, and 9 are not explicitly biblical. As a result, a “Scriptural Way of the Cross” has been developed. Below are the biblical descriptions of the 14 Stations of the Cross and the life application of each.

1st Station of the Cross: Jesus on the Mount of Olives (Luke 22:39-46).
Jesus prayed on the Mount of Olives for His Father to take the cup from His hand that meant His death on the cross; it demonstrated the humanity of Jesus (Luke 22:39-46). It is not difficult to imagine how great His anticipation was concerning the events He was about to face. There comes a time in the life of all Christians when they must also choose between God’s will and their own, and that choice, like Jesus’ choice, displays the level of commitment and obedience to God, as well as the true condition of the heart. Even though Jesus was aware of the fate He was about to face when He prayed on the Mount of Olives for God to alter the events, His prayer was that the Father’s will be done regardless of what the future held for Him. Even nailed to the cross with His life’s breath slipping away, Jesus was still teaching us the importance of obedience to God’s Word and the importance of trusting Him in every situation.

2nd Station of the Cross: Jesus is betrayed by Judas and arrested (Luke 22:47-48).
Judas not only became one of the most despised characters in history when he betrayed Jesus; he also became a haunting reminder to every Christian that there have been times they have fallen to temptation to sin. For the Christian, stumbling in sin is like betraying the One who gave His life for us. How much greater is that betrayal when the sin is a chosen behavior, deliberately turning away from spiritual conviction (Luke 22:47-48)? Judas lived with Jesus and sat at His feet learning from Him for years. But because his heart was not truly transformed by the power of the Holy Spirit, he fell away when tempted by Satan. As believers, we are told to “examine ourselves” to see if we are truly in the faith (2 Corinthians 13:5).

3rd Station of the Cross: Jesus is condemned by the Sanhedrin (Luke 22:66-71).
The Sanhedrin council, made up of seventy priests and scribes and one high priest, demanded that Pilate execute Jesus. This incident serves as a warning for all Christians to be careful not to exalt ourselves by self-righteously judging others. Biblical knowledge and exalted positions in this world still fall pitifully short of holy perfection, and prideful thinking can easily be the downfall of even the most pious among men. The Bible teaches us to respect positions of authority, but ultimately it is God’s will and God’s Word that should reign supreme in our lives. Christians are gifted with a baptism of God’s Holy Spirit to comfort, teach, and guide them in every situation, allowing them to make every decision according to the perfect will of God, essentially negating an individual’s need for religious rulers like the Sanhedrin. The Jewish people’s entrusting supreme religious authority to the Sanhedrin led to corruption among many of the priests and scribes of the Sanhedrin, and when Jesus began to teach a doctrine that undermined their authority, they plotted against Him, ultimately demanding His crucifixion by the Roman government (Luke 22:66-71).

4th Station of the Cross: Peter denies Jesus (Luke 22:54-62).
When Jesus was arrested, a number of those present at the time accused Peter of being one of Jesus’ followers (Luke 22:54-62). As previously predicted by Jesus, Peter denied knowing Jesus three times. Peter was Jesus’ beloved and trusted disciple who witnessed many miracles firsthand, even walking on water with Jesus (Matthew 14:29-31). Even so, Peter demonstrated the weakness of humanity by denying Jesus for fear of also being arrested. Christians all over the world still face persecution and humiliation by the non-believing in society, from verbal abuse to beatings and death. People might self-righteously judge Peter for his denial of Jesus and his fear of what the Romans would do to him if they discovered his relationship with Jesus, but how many Bible-believing Christians can say they have never remained silent about their faith in the face of discrimination, public or private? Such a silence demonstrates the imperfect frailty of humanity. Peter’s faith was an imperfect faith, primarily because he was not indwelt by the Holy Spirit at that time. After the coming of the Spirit at Pentecost to live in the hearts of believers (Acts 2), Peter was a valiant lion of faith, never again fearing to proclaim His Lord.

5th Station of the Cross: Jesus is judged by Pontius Pilate (Luke 23:13-25).
By today’s legal standards, it is unlikely that Jesus would have been convicted in any court, especially since no real evidence against Him could be produced. Pontius Pilate could find no fault in anything Jesus had done and wanted to release Him (Luke 23:13-24), but the Sanhedrin demanded that Pilate order His execution. The Sanhedrin, who ruled according to strict Mosaic Law and tradition, considered Jesus a major threat to their ruling authority over the Jews. Jesus taught the people that salvation was by the grace of God and not by adherence to the many precepts set forth by the Sanhedrin, and such teaching not only undermined the authority of the religious leaders, but it also posed a serious threat to the livelihood that they enjoyed as a result of their control over the Jewish people. Even today, the message of salvation by the power and choice of God, not by our own efforts, is unpopular. Human beings in their fallen nature always want to achieve their own salvation, or at least have a part in it, so we can claim at least a part of the glory. But salvation is of the Lord, who shares His glory with no one (Isaiah 42:8).

6th Station of the Cross: Jesus is scourged and crowned with thorns (Luke 22:63-65).
The healing referred to in this passage is spiritual healing, or healing from sin. Pardon of sin, and restoration to the favor of God, are frequently represented as an act of healing. Over five hundred years before Mary gave birth to Jesus, Isaiah prophesied that Jesus would be wounded for our transgressions (Isaiah 53:3-6) and bruised for our inequities and that by His stripes we would be healed.

7th Station of the Cross: Jesus takes up His cross (John 19:17).
When Jesus took up His cross, He was carrying more than wood. Unknown to the many spectators that day, Jesus was carrying the sins of mankind, facing the punishment those sins deserved, which He was about to suffer on man’s behalf. Jesus exhorts us in Matthew 16:24, "If anyone would come after me, he must deny himself and take up his cross and follow me.” He also reveals that this is not an option: “…and anyone who does not take his cross and follow me is not worthy of me (Matthew 10:38). Taking up our cross, an instrument of death, means dying to self in order to live as completely new creations (2 Corinthians 5:17) in service and obedience to Christ. This means surrendering to God our will, our affections, our ambitions, and our desires. We are not to seek our own happiness as the supreme object, but be willing to renounce all and lay down our lives also, if required.

8th Station of the Cross: Simon of Cyrene helps Jesus carry His cross (Luke 23:26).
Simon of Cyrene might be considered a victim of circumstance. He had most likely come to Jerusalem for the Passover festivities and probably knew little about the proceedings at hand. We know very little about Simon of Cyrene since he is not mentioned in the Bible after he helped to carry the cross upon which Jesus would be nailed (Luke 23:26). Ordered to help by the Roman soldiers, Simon did not resist, most likely fearing for his own life in light of the situation at hand. Unlike Jesus, who carried His cross willingly, Simon of Cyrene was “compelled” or forced to carry it. As Christians, we are to join Jesus in His suffering willingly, as Paul exhorts us, “So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God” (2 Timothy 1:8).

9th Station of the Cross: Jesus meets the women of Jerusalem (Luke 23:27-31).
When Jesus encountered the weeping women and some of His disciples on His way to crucifixion, He cautioned them that they should not weep for Him, but that their concerns should be for themselves and the lives of their children considering the rising evil throughout Jerusalem (Luke 23:27-31). Even while suffering great pain and personal humiliation, Jesus’ concern was not for Himself, but for the lives and souls of those who faced the danger of eternal damnation because of the sin in their lives. The same caution is relevant for Christians today that we should be careful not to allow our concerns for this world to come before our devotion and obedience to God. Jesus said, “My kingdom is not of this world” (John 18:36), and as citizens of heaven, our focus and attention should be there.

10th Station of the Cross: Jesus is crucified (Luke 23:33-47).
It is difficult, over two thousand years after the fact, to imagine the horror of the moment as those closest to Jesus were forced to helplessly stand by as the spikes were driven through His hands and feet into the timber on which He would take His last breath in human form (Luke 23:44-46). His loved ones and disciples did not yet fully understand the meaning of what was taking place at the time. They were not yet able to understand that this evil deed of men was the result of divine purpose and planning for the salvation of all who would believe in the Christ. For us today, “how shall we escape if we ignore such a great salvation?” (Hebrews 2:3). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved" (Acts 4:12).

11th Station of the Cross: Jesus promises His kingdom to the believing thief (Luke 23:43).
It is possible that the thief being crucified next to Jesus was able to grasp the concept that life was not ending for Jesus, but that He was transcending the physical world into eternal promise from which He came to provide for humanity. The thief would become one of the first to enter paradise by grace through faith in Jesus Christ (Ephesians 2:8-9). Jesus told the thief that he would be in paradise that day with Him because he accepted and believed in the Son of God. Clearly, this is an example that a person is saved by grace through faith rather than by works, as those who persecuted and condemned Jesus would have the people believe.

12th Station of the Cross: Jesus on the cross speaks with His mother and disciples (John 19:26-27).
Jesus, in His dying moment, was still putting the needs of others before His own as He selflessly committed the care of His mother to His beloved disciple John (John 19:27). His entire life, including His death, taught by example that we are to put the needs of others before our own, subjecting everything to the perfect will of God. The willingness to abide by His Word and demonstrate with actions by faithfully sacrificing for others in the face of adversity, are defining characteristics of the true Christian life.

13th Station of the Cross: Jesus dies on the cross (Luke 23:44-46).
At the moment of Jesus’ death, the curtain in the Temple, which separated men from the holy of holies, tore from top to bottom. This was terrifying for all the Jews who witnessed the event, who did not realize it signified the end to the Old Covenant and the beginning of the New Covenant. No longer would man have to suffer separation from God because of sin, but we would now be able to approach the throne of grace boldly in prayer for forgiveness of sins. The life and sacrificial death of Jesus had removed the barrier of sin, making it possible for man to obtain salvation by grace.

14th Station of the Cross: Jesus is laid in the tomb (Luke 23:50-54).
After Jesus died and was taken down from the cross, He was laid to rest in a tomb provided by a man named Joseph, from the Jewish town of Arimathea (Luke 23:50-54). Joseph happened to also be a member of the Sanhedrin, but was opposed to the trial and crucifixion of Jesus. Joseph secretly believed that Jesus was the Messiah according to Scripture, but feared the consequence of acknowledging his belief publicly (John 19:38). After Jesus died, Joseph went to Pilate secretly and requested the body of Jesus so that he might provide a proper burial.

Jesus’ great sacrifice not only became the atonement for man’s sins, but it also became the victory that would defeat and overcome death, which would have otherwise been the inescapable fate of all men who are born under the curse of sin. Sin carries its own inescapable penalty, and that penalty is death. Our Creator is just and fair and so demanded that the penalty for sin be paid. Because God is loving and merciful as well as just, He sent His only begotten Son to pay the penalty for our sins, knowing we were otherwise doomed for all eternity (John 3:16). God’s love and mercy are greatly demonstrated by the words of Jesus as He hung dying on the cross when He asked God to forgive those who were killing Him in their ignorance (Luke 23:34). It is easy to surmise that man’s unwillingness to fully surrender in obedience to God’s Word and law is because of his lack of knowledge and wisdom. The irony of that summation is the fatality it produced for Jesus on the cross becomes spiritual fatality for those unable to overcome the same ignorance that still plagues much of humanity today. The sinful man who refuses to accept the gift of salvation that Jesus made possible by His sacrifice is surely the product of rebellious ignorance and sin that separates a man from the wisdom of God.

Related Resource:

Bearing His Cross

They compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, to bear His cross. —Mark 15:21

Today's Scripture: Mark 15:16-21

In the eyes of most people in the crowd, Jesus was a common criminal going to the place of execution. So to help Him bear His cross was both degrading and humiliating. Simon of Cyrene was pressed into this service (Mark 15:21). Yet this was perhaps the most glorious day in his life. It is possible that he believed in the Savior, and that his wife and children did also. Some Bible teachers come to that conclusion because many years later, when the apostle Paul sent his greetings to the Christians in Rome, he referred to a man named Rufus and his mother (Romans 16:13). I believe that he was the son of Simon mentioned by Mark in his gospel (15:21), which probably was written in Rome. This is likely the reason Mark said that Simon was the father of Rufus and Alexander.

When we walk with Jesus and “take up the cross” (Luke 9:23), we too will experience the ridicule of the world for identifying ourselves with the Savior. Yet through it all, like Simon of Cyrene, our lives will be transformed, and our testimony will have an influence on the lives of family and friends around us.

Simon was “compelled” to bear the cross (Mark 15:21), but Jesus invites us to take up our cross. Have you? By:  Henry G. Bosch (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

"Take up thy cross and follow Me,"
I hear the blessed Savior call;
How can I make a lesser sacrifice
When Jesus gave His all?
—Ackley

Following Jesus costs more than anything—except not following Him.

Matthew 27:33 And when they came to a place called Golgotha, which means Place of a Skull,


Play song Via Dolorosa

GOLGOTHA - CALVARY
PLACE OF A SKULL

And when they came to a place called Golgotha (Aramaic = "Skull"-Jn 19:17 Mk 15:22), which means Place of a Skull (kranion)- As shown in the diagram above it was routine for the convicted individual to his own crosspiece (patibulum) to the execution site, where it was fixed to the vertical beam kept there for crucifixions. It is generally thought that the site of Jesus' crucifixion was aside a well-traveled road where the those going in and out of Jerusalem could see the execution of criminals. 

Bob Utley on Golgotha - This Hebrew word meant "skull." "Calvary" is from the Latin. The term referred to a low, bald hill, not a full skull. It was located outside the city walls at a crossroad. Probably the same location used often for the crucifixion of convicts and traitors.

S. Lewis Johnson has an interesting note writing "Our Lord was crucified on a hill north of the city of Jerusalem. That in itself incidentally was probably not without purpose, because in the first of the offerings of the Old Testament, in the burnt offering, it was said that the animal should be sacrificed on the altar northward, and so probably even the direction from the center of the city at which our Lord was crucified is according to Scripture. The topography of Golgotha may also have some significance, because two roads left from Golgotha. One of them led to Mount Zion, and the other lead to Gehenna. It’s almost as if to say, from the place where our Lord was crucified there are two objectives. There are two places to which one may go. One may go to Zion, the place of communion, or one may go to Gehenna, the place of everlasting fire." (The King Crucified)

Spurgeon on Place of a Skull - From its shape. There appears to be to this day a hill still in the form of a human skull outside the gate of Jerusalem. When they came to that common place of execution, the Tyburn or Old Bailey of the city.....We do not know why it was so called. There have been many conjectures concerning the name, but they are only conjectures. It was probably just a little knoll, outside the gate of the city, — the common place of execution for malefactors, and the special points to be noted are that Jesus suffered without the gate, in the regular place of doom, — the Tyburn or Old Bailey of Jerusalem, — and so was numbered with the transgressors.....Golgotha was the common place of execution for malefactors, the Tyburn or Old Bailey of Jerusalem, outside the gate of the city. There was a special symbolical reason for Christ’s suffering without the gate, and his followers are bidden to "go forth unto him without the camp, bearing his reproach" (Hebrews 13:11-13). A stupefying draught was given to the condemned, to take away something of the agony of crucifixion; but our Lord came to suffer, and he would not take anything that would at all impair his faculties. He did not forbid his fellow-sufferers drinking the vinegar mingled with gall ("wine mingled with myrrh," Mark 15:23), but he would not drink thereof. Jesus did not refuse this draught because of its bitterness, for he was prepared to drink even to the last dreadful dregs the bitter cup of wrath which was his people’s due.

NET NOTE - Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

Related Resources: Two Songs that Relate to the Crucifixion of our Lord Jesus Christ. 

  • Take a moment and listen to the poignant song "The Hammer"
    THE LYRIC THAT SHOULD PIERCE US ALL IS "Who nailed Him there? Then I looked and saw the hammer in my hand!"
  • And if you want your heart to break (some more) take a few moments and WATCH THE LAMB. 

Skull (2898)(kranion) our English "cranium", cf Latin "calvaria" which gives us "Calvary." This refers to the skull the bony framework of the head

Gilbrant - The word is related to kara, a poetic counterpart to kephalē (2747), “head,” in classical Greek. It denotes a “skull,” the bony structure of the head, particularly the upper portion of the head. It is used of men, horses, trees, etc. In the New Testament it is only used as a reference to the name of the hill where Christ was crucified (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17). All the accounts but Luke use it to explain the meaning of the Aramaic name of the hill, Golgotha. In Luke, the King James Version uses “Calvary” as the translation for kranion, but this is simply drawn from the Latin word for skull. (Complete Biblical Library Greek-English Dictionary – Zeta-Kappa.) (ISBE article)

KRANION - 4V - Matt. 27:33; Mk. 15:22; Lk. 23:33; Jn. 19:17

QUESTION - Where was Jesus crucified? | GotQuestions.org 


Golgotha (in foreground) in Relation to Temple Mount (click diagram to enlarge)
Click for excellent explanation of this diagram from ESV Global Study Bible

ANSWER - The precise location of where Jesus was crucified is a matter of debate. The location is declared to be “Golgotha,” the “place of the skull,” in Matthew 27:33, Mark 15:22, Luke 23:33, and John 19:17. The Gospels give a few other clues as to the location. John 19:20 says that it was “near the city,” which very likely indicates that it was outside of the city walls. Mark 15:40 states that the location of Jesus’ crucifixion could be seen from a distance, which likely indicates that it was elevated. Matthew 27:39 and Mark 15:29 describe the crucifixion site as being accessible to passers-by.

The two most popular proposed sites of where Jesus was crucified are the Church of the Holy Sepulchre (ED: ZONDERVAN DICTIONARY ARTICLE) and Gordon’s Calvary. The Church of the Holy Sepulchre is the traditional site, dating back to the early fourth century AD in the writings of Eusebius. Gordon’s Calvary was first proposed in the mid-nineteenth century by Otto Thenius, Fisher Howe, and Claude Conder, and then popularized in the late nineteenth century by Charles Gordon.

The problem with knowing exactly where Jesus was crucified is that Jerusalem has experienced a massive amount of change in the past two thousand years. Major sections of the city itself have been destroyed and rebuilt multiple times. The Church of the Holy Sepulchre is inside the current city walls, but would its location have been outside of the city walls in the early first century? Gordon’s Calvary is definitely outside of the city walls, but did it even exist in its current form in the early first century, or is it the result of quarrying work that has occurred sometime in the past 2,000 years?

It is not the purpose of this article to settle the debate of where Jesus was crucified. There are strong opinions on both sides. Some favor the Church of the Holy Sepulchre and others favor Gordon’s Calvary. There are arguments for other locations as well.

Ultimately, the exact location of where Jesus was crucified does not matter. Wherever the location is, there is no biblical reason to revere it. There is no spiritual power or promised blessing at the spot where Jesus was crucified or where He was buried. We are no closer to God in the tomb beneath the Church of the Holy Sepulchre or on the top of Gordon’s Calvary than we are in our homes. Jesus was crucified, buried, and resurrected (1 Corinthians 15:3–4). That is what is important.

QUESTION - Where/what is Golgotha/Calvary? | GotQuestions.org

ANSWER - Golgotha is the Aramaic name of the location where Jesus was crucified outside of Old Jerusalem. In John 19:16-18 we read, “So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them.” Golgotha is also mentioned in Matthew 27:32-34 and Mark 15:21-22.

In Luke 23:33 of the King James Version, the word Calvary is used in reference to the same location. In modern translations, the more literal term “the place that is called The Skull” (ESV) is generally used. The word Calvary is derived from the Latin phrase for this location, Calvariae Locus. Counting this reference, all four Gospels make specific reference to this particular hill as the place of Jesus’ death.

According to early church fathers, the location was called “The Place of the Skull” due to the shape of the hill that apparently reminded people of a human skull.

There has been some dispute regarding the precise location of this hill, but the traditional place is underneath the Church of the Holy Sepulchre in the northwest (Christian) quadrant of the Old City. The church is built over a point called the Rock of Golgotha, the supposed site of the crucifixion. As the name of the church suggests, the building also includes a cave-like tomb where Jesus’ body was supposedly laid. The church’s construction was overseen by Helena, the mother of Constantine, in A.D. 325 and has long held prominence as the traditional location of the crucifixion of Jesus.

The location of Golgotha is of interest to Christians due to the events that have taken place there. One fateful day, Jesus carried a cross, helped by a man named Simon, toward a hill where He was hung by nails through His wrists and feet. He hung between two thieves as one of three sentenced to death that day. One of these two men understood who Jesus was and asked the Lord to remember him in the kingdom. Jesus responded with a promise of glory soon to be revealed: “Truly, I say to you, today you will be with me in Paradise” (Luke 23:43). It’s why Jesus was shedding His blood—to forgive and redeem sinners who placed their faith in Him.

Still today, this hill we call Golgotha or Calvary stands as a reminder of Jesus’ great sacrifice—the only sacrifice capable of forgiving sin and reconciling man with God (Hebrews 10:12; Acts 4:12).

THE CRUCIFIED CHRIST MATTHEW 27:33–50 Billy Apostolon
I.      THE CRUCIFIXION WAS PROPHESIED.
      1.      It was prophesied by Isaiah; Isa. 53:2–12.
      2.      It was prophesied by Daniel; Dan. 9:26.
      3.      It was prophesied by Zechariah; Zech. 13:6.

II.      THE CRUCIFIXION WAS NOT DESERVED.
      1.      He knew no sin; 2 Cor. 5:21.
      2.      He did no sin; 1 Peter 2:22.
      3.      He was without sin; Heb. 4:15.

III.      THE CRUCIFIXION WAS VOLUNTARILY.
      1.      He came to give His life as a Ransom; Matt. 20:28.
      2.      He was led as a lamb to the slaughter; Isa. 53:7.
      3.      He gave Himself as a sacrifice to God; Eph. 5:2.

IV.      THE CRUCIFIXION WAS SHAMEFUL.
      1.      He was crucified on a tree; Gal. 3:13.
      2.      He was crucified in the midst of mockery; Mark 15:18–20.
      3.      He was crucified by His own nation; Acts 2:23.

V.      THE CRUCIFIXION CAUSED AGONY.
      1.      Agony came because of the crown of thorns; Matt. 27:29.
      2.      Agony came when He was forsaken by the Father; Matt. 27:46.
      3.      Agony came when He suffered thirst; John 19:28.

VI.      THE CRUCIFIXION WAS SUBSTITUTIONARY.
      1.      The Just took the place of the unjust; 1 Peter 3:18.
      2.      The Sinless took the place of the sinner; 2 Cor. 5:21.
      3.      The Guiltless was made a curse for us; Gal. 3:13.

VII.      THE CRUCIFIXION OF CHRIST WAS VICTORIOUS.
      1.      By His crucifixion we are reconciled to God; Rom. 5:10.
      2.      By His crucifixion He conquered death; Rev. 1:18.
      3.      By His crucifixion we have a gospel to preach; 1 Cor. 15:3, 4.

QUESTION - Why does Golgotha mean “place of the skull” (Matthew 27:33)?

ANSWER - As Matthew recounts Jesus’ crucifixion, he describes that “they came to a place called Golgotha (which means ‘the place of the skull’)” (Matthew 27:33). Matthew doesn’t directly answer the question of why Golgotha means “place of the skull,” but he uses the term Golgotha, which was “the Aramaic name of a hill near Jerusalem where executions took place” (Louw, J. P., and Nida, E. A., Greek-English Lexicon of the New Testament: Based on Semantic Domains, United Bible Societies, 1996, p. 834). Luke references the crucifixion site as “the place called The Skull” (Luke 23:33), or more literally, “the place called Kranion”—the general Greek term for “skull.” What Matthew writes in Aramaic, Luke recounts in Greek, as both languages were commonly used among the people in Israel in that day.

Luke, like Matthew, offers no direct explanation why the name of the location means “place of the skull,” but his use of the Greek kranion, along with Matthew’s use of Golgotha, might be indicative of a location that somewhat resembled a skull and was named for its appearance, or the term could simply reference a place of death, as it appears this was a common crucifixion site for criminals.

John also makes note of the location where Jesus was crucified, adding that “they took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. There they crucified Him” (John 19:17–18a, NASB). John first uses the Greek kranion and then clarifies that in Hebrew the name was Golgotha. While John provides both terms in his description, he does not address the question of why Golgotha means “place of the skull.”

Mark provides the most direct answer to the question of why Golgotha means “place of the skull,” as he recounts that “they brought Him to the place Golgotha, which is translated, Place of a Skull” (Mark 15:22, NASB). From Mark’s account, we may understand the place to simply be named Golgotha and that the association with the skull was merely a translation, but of course that would still not provide an answer as to why the name Golgotha was used in the first place. Because the exact location is unknown, the place may not be observed today to determine whether the terrain resembles a skull, nor is there additional historical documentation explaining why this location was the place of the skull.

It is worth noting that, in later Latin translations, the term calva was used, translating the Greek and Aramaic terms for “skull” with the Latin equivalent, and the term Calvary has become a commonly identified name to reference the place where Jesus was crucified. Both Golgotha and Calvary have become part of popular Christian vocabulary, though Golgotha seemed to be in wider use in the early church (see, for example, the ancient Coptic hymn “Golgotha”). The term Calvary is usually preferred in more contemporary usage (for example, in Jennie Evelyn Hussey’s 1921 hymn “Lead Me to Calvary”).

While we are never told in the pages of Scripture exactly why Golgotha was called the “place of the skull,” the imagery of that name sets a sober mood for our recalling that our Savior died there, paying the price for our sin. That imagery reminds that He conquered death, rising from the dead victorious and able to give us eternal life.

QUESTION -What is the Church of the Holy Sepulchre?

ANSWER - The Church of the Holy Sepulchre (or Church of the Resurrection) is a church and shrine in Jerusalem that is supposedly built around the empty tomb of Jesus. It is possible that this church is built on the original tomb site, but it is also possible that the site of the tomb has been lost to us and that this shrine was developed in the way that so many other relics of the church were accumulated—which is to say fancifully, if not fraudulently. There are other traditions that identify another site as Jesus’ empty tomb.

According to the historian Eusebius, the Roman emperor Hadrian had a temple dedicated to Venus built on the site of Jesus’ tomb in order to obscure the site of Jesus’ burial. After his conversion, Emperor Constantine began building churches and shrines throughout the empire, and he replaced the temple to Venus with a church commemorating the site. The Church of the Holy Sepulchre became a destination for pilgrimages and still is to this day.

Over the years the Church of the Holy Sepulchre has been damaged, rebuilt, and expanded so that now the church also covers the supposed site of the crucifixion and even contains the stone table on which Jesus’ body is said to have been anointed for burial. The control of the site is shared by several religious and civil authorities, but it is the headquarters of the Greek Orthodox Patriarch of Jerusalem.

While it would be interesting to know the exact site of Jesus’ crucifixion and resurrection, such knowledge is not necessary for our faith. What is more important is that Jesus died for our sins and rose again for our justification (Romans 4:25) and that He is present with us today through the Holy Spirit (Galatians 4:6). We do not need to make a pilgrimage to any “holy site” to be in His presence.

On the Physical Death of Jesus Christ by William D. Edwards, MD; Wesley J. Gabel, MDiv; Floyd E. Hosmer, MS, AMI

ABSTRACT - Jesus of Nazareth underwent Jewish and Roman trials, was flogged, and was sentenced to death by crucifixion. The scourging produced deep stripelike lacerations and appreciable blood loss, and it probably set the stage for hypovolemic shock as evidenced by the fact that Jesus was too weakened to carry the crossbar (patibulum) to Golgotha. At the site of crucifixion his wrists were nailed to the patibulum, and after the patibulum was lifted onto the upright post, (stipes) his feet were nailed to the stipes. The major pathophysiologic effect of crucifixion was an interference with normal respirations. Accordingly, death resulted primarily from hypovolemic shock and exhaustion asphyxia. Jesus’ death was ensured by the thrust of a soldier’s spear into his side. Modern medical interpretation of the historical evidence indicates that Jesus was dead when taken down from the cross.

Recommendation - If you really want to understand the agony of Jesus' crucifixion, read the entire article On the Physical Death of Jesus Christ written from a reverent medical perspective. It is interesting that we get our word excruciating from the Roman word “out of the cross.” (See etymology of excruciate)

Related Resources:

Unchained By The Cross

God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. — Romans 5:8

Today's Scripture : Matthew 27:33-50

In ancient Greek mythology, the hero Prometheus was captured and chained to a mountain peak, where he was sentenced to stay forever. Each day, a giant eagle arrived to feast on his liver. Hermes came to him and said, “Do not hope for an end to your suffering until a god appears as your substitute in torment, ready to descend for you into the realm of Hades.” According to the myth, this was done by the wise and just god Chiron, who sacrificed himself for Prometheus and delivered him from torment.

This story is in some ways a picture of what happened for us the day Jesus died on the cross. Mankind was bound by sin, and there was no hope of escape unless God took our place. And that’s exactly what happened. Jesus Christ, the Son of God, died on our behalf and paid the penalty for our sin. He provided a way of releasing us from eternal punishment. Were we to write for a thousand days, we still could not express the meaning of Christ’s sacrifice for the sins of mankind. Its full significance is beyond our comprehension.

Have you confessed your sin and asked Jesus Christ to be your personal Savior? If not, there’s no better time than today. Trust in Him, and you will know what it means to be unchained by the cross. By:  David C. Egner (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Amazing thought, that God in flesh
Would take my place and bear my sin;
That I, a guilty, death-doomed soul,
Eternal life might win. 
—Anon.

Step out of sin’s slavery and into salvation’s freedom—trust Christ.

Matthew 27:34 they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink.  

  • gave: Mt 27:48 Ps 69:21 Mk 15:23  Jn 19:28-30 
  • vinegar: Mark says wine mingled with myrrh; but as the sour wine used by the Roman soldiers and common people was termed [oinos] wine, and [oxos vinegar, [vin aigre, French,] is sour wine; and as [chole] gall, is applied to bitters of any kind, it is not difficult to reconcile the two accounts.
  • See Trial and Crucifixion of Jesus - Parallel Passages
  • Matthew 27 Resources - Multiple Sermons and Commentaries

Related Passage:

Hebrews 2:9+  But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone.

Matthew 26:39-42+ And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” 40 And He *came to the disciples and *found them sleeping, and *said to Peter, “So, you men could not keep watch with Me for one hour? 41 “Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.”  42 He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.”

JESUS REFUSES
"ANAESTHETIC" OFFER

They gave Him wine (oinos) to drink mixed with gall (chole); and after tasting (geuomai) it, He was unwilling (ou = absolutely not + thelo = willing) to drink -  Neither Luke nor John record the offer to Jesus of something to drink during the crucifixion. This offering was apparently before they drove the nails in His hands and feet and some think was to prevent the victim from struggling too much when nailed to the cross. This action fulfills a Messianic Prophecy in Ps 69:21, David recording "They also gave me gall for my food And for my thirst they gave me vinegar to drink."  It is surprising He even took the mixture initially, for given His frequent exercise of divine knowledge, He must have surely known what the mixture was. Unwilling is two words not (ou = absolute negation) plus thelo meaning desire in the active voice (volitional choice). Jesus choose absolutely to not drink the mixture. He tasted it, but refused to ingest it, for His desire was to fulfill His Father's will so that "by the grace of God, He might taste death for everyone," so that His followers would never have to taste eternal death (Jn 8:52+). Hallelujah! O what a Savior! 

Spurgeon - He wholly abstained from that which might have lessened his pain. He came to suffer, and he intended to go through with all that he had undertaken. He would do nothing that would blunt the edge of the sacrificial knife. He forbids not the soothing draught to other sufferers who are in pain; but, as for himself, he will not partake of it.

Bob Utley on unwilling to drink -  This has nothing to do with the modern denominational issue of total abstinence. Jesus does later accept the cheap wine of the soldiers (cf. Matt. 27:48). He is refusing to take anything to dull either the pain or His senses.

Note that Mark's record says the wine was mixed not with gall but with myrrh -- "They tried to give Him wine mixed with myrrh (Gk - smurnizo - only in Mk 15:23+ in NT; see dictionary entry); but He did not take it." (Mark 15:23+) Following comments are from Mark 15:23+. 

Akin - They offered Jesus “wine mixed with myrrh” (v.23, cf. Ps 69:21), a primitive drug that would dull the pain of the crucified victim. Jesus said no. He would face the agony to come with full control of his mental faculties

Gilbrant - A Jewish tradition says that honorable women of Jerusalem provided a narcotic drink to victims of capital punishment, for the purpose of deadening their nerves to the excruciating pain. When Jesus was offered the wine mixed with myrrh, He refused it. He chose to drink the cup of suffering, which He had accepted totally in Gethsemane, to its last bitter dregs.

MacArthur - Myrrh was a narcotic that was also used as an anointing oil (Ex. 30:23) and a perfume (Ps. 45:8; Prov. 7:17; Matt. 2:11; John 19:39). Based on Proverbs 31:6, the Jews had a custom of offering crucifixion victims a type of pain-deadening medication (cf. Ps. 69:21). But Jesus, wanting to maintain full awareness as He completed His atoning work, refused to drink it.

Some writers state that wine mixed with a bitter herb, would make a drink that could intensify Jesus' parched thirst. Others think that this drink was an attempt to mock Jesus by making it so bitter that Jesus would be led to refuse it. Personally, I favor His strong refusal as expressive of His desire to experience the full force of God's wrath as our Substitute. 

This offer of drink could be related to the Talmud:

“When one is led out to execution, he is given a goblet of wine containing a grain of frankincense, in order to benumb his senses, for it is written, Give strong drink unto him that is ready to perish, and wine unto the bitter in soul. And it has also been taught: The noble women in Jerusalem used to donate and bring it” (Sanh. 43a; the passage quoted is in Prov. 31:6).

Henry Morris - This drink was a drugged wine, given to those being crucified to partially stupefy them and thereby reduce the excruciating pain. (Borrow The Defender's Study Bible page 1050ff)

He came to suffer, and he intended to go through with all that he had undertaken.
He would do nothing that would blunt the edge of the sacrificial knife.

Spurgeon - He wholly abstained from that which might have lessened his pain. He came to suffer, and he intended to go through with all that he had undertaken. He would do nothing that would blunt the edge of the sacrificial knife. He forbids not the soothing draught to other sufferers who are in pain; but, as for himself, he will not partake of it.....A stupefying draught was given to the condemned that is the only mercy that there was about the whole thing. The Romans did give to the crucified a draught of myrrh to take away something of the agony of crucifixion; but our Lord came not to be stupefied, he came to suffer, therefore he would not take anything that would at all impair his faculties. He drank even to the dregs the bitter cup of grief and woe......He came to earth that he might suffer, and he would retain all his faculties while suffering, he would have every nerve made into a straight road for the hot feet of pain to travel over, for he would drink, even to the last dregs, every drop that was in the cup of suffering for his people’s sin.....This was a stupefying draught, which was usually given to prisoners about to die in order to mitigate their pain, and therefore Christ would not drink it, for he was determined to suffer even to the bitter end. He had no mitigation of his agony when he was offering his atonement for us; and so, "when he had tasted thereof, he would not drink."

NET NOTE - It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

Gall (5521) chole from cheo = to pour or from chole = yellow; English - cholecystectomy) means literal gall offered to Jesus on the Cross (Mt 27:34, cf Messianic passage Ps 69:21). Gall was a bitter, yellow-brown or greenish fluid, also called bile and secreted by the liver of an animal and stored in the gall bladder. Cholē can be found in classical Greek from the Eighth Century B.C. meaning “gall, bile.” Metaphorically it had the meaning of “giving one a disgust for a thing.” For example, it was the custom of mothers to put gall on their nipples in order to wean a child (Liddell-Scott).

Gall, Papaver somniferum ( gol, Heb. ro’sh), the juice of the opium poppy. Opium is the dried juice that exudes from the incised capsules of the opium poppy. It induces a sleep so heavy that the person becomes insensible. (borrow Zondervan’s Pictorial Bible Dictionary, p.663)

It was customary to mix wine with cholē to form a sedative. This opium mixed with wine caused a deep sleep, a sustained state of unconsciousness. The recipient became oblivious to his surroundings, and his pain was quickly numbed. Figuratively in the only other NT use of chole in Acts 8:23+ Vine says "gall of bitterness stands for extreme wickedness, productive of evil fruit."

Friberg on chole - (1) as a bitter digestive fluid stored in the gall bladder in the body gall, bile; (2) as a bitter substance made from wormwood, a plant yielding a bitter-tasting dark-green oil that is alcoholic in its effect (Mt 27.34); (3) idiomatically, of a person be full of bitter poison, i.e. be very jealous, be bitterly envious (Acts 8.23+) (BORROW Analytical Lexicon of the Greek New Testament )

Vine - In the OT chole is used (a) of a plant characterized by bitterness (probably wormwood), Deut. 29:18; Hos. 10:4; Amos 6:12; (b) as the translation of the word mererah, "bitterness," Job. 13:26, e.g.; (c) as the translation of rosh, "venom;" in Dt. 32:32 "(grapes) of gall." In Job 20:25, the gall bladder is referred to (the receptacle of bile). The ancients supposed that the poison of serpents lay in the gall (see Job 20:14). (Vine's Expository Dictionary of Old Testament and New Testament Words) 

QUESTION - What is gall in the Bible? | GotQuestions.org

ANSWER - In the Bible, the word gall most often refers to a bitter-tasting substance made of a plant such as wormwood or myrrh. The most famous biblical use of the word gall is in reference to a drink given to Jesus on the cross. Matthew 27:34 says that, as Jesus was being crucified, the Roman soldiers offered “wine to drink, mixed with gall.” Mark 15:23 specifies that the bitterness in the wine was due to the presence of myrrh. Wine mixed with bitter herbs or myrrh created a potion that dulled the sense of pain. The mixture of sour wine and gall was often given to the suffering to ease their pain in death.

Jesus refused this gall-laced concoction after He tasted it and realized what it was (Mark 15:23; John 19:29). In a supernatural display of courage, the Son of Man rejected anything that would numb the suffering He endured for our salvation. Sin against a holy God required extreme punishment, and, in order to completely fulfill His position as our substitute, Jesus wanted nothing that took away from that punishment. On the cross, Jesus became sin for us (2 Corinthians 5:21). To accept wine with gall would lessen sin’s punishment, and Jesus had come to bear the full brunt of God’s wrath against sin, not to take an easier way out (Isaiah 53:10).

The fact that Jesus was offered gall was prophesied thousands of years before Jesus was born. Psalm 69:21 records these prophetic words:

“They put gall in my food and gave me vinegar for my thirst.”

This prophetic mention of gall is only one of the dozens of messianic prophecies in the Old Testament that were fulfilled in Jesus’ life, death, and resurrection.

Peter uses the term gall in rebuking Simon the sorcerer in Acts 8:23. This sorcerer had witnessed the power of the Holy Spirit and saw it as a means to financial gain. Simon viewed God’s Spirit as a super power he could use for his own purposes. In response to Simon’s request for the Holy Spirit, Peter told him to repent before God’s judgment came upon him and concluded with these words: “I see that you are in the gall of bitterness and in the bond of iniquity” (ESV). Here, gall is used figuratively to denote a severe moral defect in Simon that was producing bitterness in his heart.

The Law of the Old Testament also mentions gall, associating it with idolatry. As Moses confirms the covenant with the new generation of Israelites about to enter the Promised Land, he reminds them that they had seen the abominations of the surrounding nations—their idols of wood and stone and silver and gold. Then he warns the people to guard against idolatry, “lest there should be among you a root that beareth gall and wormwood” (Deuteronomy 29:18, KJV). In other words, whatever attraction idolatry may hold, it will have bitter, unsavory consequences.

Jeremiah used the term gall in describing his life as a persecuted prophet and someone who had witnessed the destruction of Jerusalem. In Lamentations 3:15 he writes, “He has filled me with bitter herbs and given me gall to drink.” Many chapters in the Bible demonstrate that God’s people often questioned His goodness when they were suffering. Life tasted bitter, and they cried out to God about it. Jeremiah continues in Lamentations 3:19–20,

“I remember my affliction and my wandering,
the bitterness and the gall.
I well remember them,
and my soul is downcast within me.”

However, Jeremiah does not end there. Through the rest of chapter 3, the author reminds us that, even in times when we feel we’ve been given gall to drink, there is reason for hope in God:

“Yet this I call to mind
and therefore I have hope:
Because of the Lord’s great love we are not consumed,
for his compassions never fail.
They are new every morning;
great is your faithfulness.
I say to myself, ‘The Lord is my portion;
therefore I will wait for him’”
(Lamentations 3:21–24).

Matthew 27:35 And when they had crucified Him, they divided up His garments among themselves by casting lots.

Related Passage:

Psalms 22:18+ They divide my garments among them, And for my clothing they cast lots. 

And when they had crucified (stauroo) Him - They is the Romans soldiers which consisted for 4 men (as deduced from "four parts" in John 19:23-24+) in addition to a centurion (Mt 27:54+). They had crucified seems to refer not to when the crucifixion terminated but when it began (see Spurgeon below). The idea seems to be that by this time they had removed Jesus' garments and had Him firmly fixed to the Cross and were ready to divide His clothes among themselves. Having removed His garments, Jesus is now hanging naked which would add to the shame of being crucified. I am reminded of Hebrews 12:2+ which says that "for the joy set before Him (He) endured the cross, despising the shame." 

They divided up (diamerizo) His garments (himation) among themselves by casting (ballo) lots (kleros) - This is an allusion to and fulfillment of the Messianic prophecy in Ps 22:18+ "They divide my garments among them, And for my clothing they cast lots." Once again we see the mysterious (to humans) juxtaposition of God's sovereignty and human responsibility. In other words, the soldiers did not know Ps 22:18 and yet their volitional actions fulfilled it! The clothing of the condemned was like "spoils" or extra pay for the soldiers assigned to perform the crucifixion. The piece of  clothing they cast lots for was the seamless tunic, as recorded by John:

John 19:23-24+  Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts (PROBABLY - headgear, sandals, belt, and outer garment), a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. 24 So they said to one another, “Let us not tear it, but cast lots for it, to decide whose it shall be”; this was to fulfill the Scripture: “THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS.” 

The soldiers took from Jesus His garments,
but He laid aside the robe of flesh of His own will.
-- D L Moody

Spurgeon - Horrible scene, to see those blessed hands and feet pierced with nails, and fastened to the cross! Rattling the dice-box at the foot of the cross! Gambling is the most hardening of all vices. I believe that crimes have been committed by persons, under the influence of gambling, which never could have been committed by them in any other condition of mind: "They parted his garments, casting lots." See here, you gamblers! With Christ’s blood bespattering them, these soldiers dared still to raffle for his robe.....Some of them gloating their cruel eyes with the sight of his suffering others watching him out of mere curiosity, but there were some, hard by the cross, who stood there to weep in sympathy with him, — a sword piercing through their own hearts while the Son of man was being put to death

Spurgeon - There is a world of meaning in that short sentence, "and they crucified him," driving their bolts of iron through his blessed hands and feet, fastening him to the cross, and lifting him up to hang there upon a gibbet reserved for felons. We can scarcely realize all that the crucifixion meant to our dear Lord; but we can join in Faber’s prayer: —

"Lord Jesus! may we love and weep,
Since you for us are crucified."

Then was fulfilled all that our Lord had foretold in Mt 20:17-19, except his resurrection, the time for which had not arrived. The criminals clothes were the executioners’ perquisite. The Roman soldiers who crucified Christ had no thought of fulfilling the Scriptures when they parted his garments, casting lots; yet their action was exactly that which had been foretold in Psalm 22:18. The seamless robe would have been spoiled if it had been rent, so the soldiers raffled for the vesture, while they shared the other garments of our Lord. The dice would be almost stained with the blood of Christ, yet the gamblers played on beneath the shadow of his cross. Gambling is the most hardening of all vices. Beware of it in any form! No games of chance should be played by Christians, for the blood of Christ seems to have bespattered them all. Spurgeon

Bob Utley - "Casting lots" is used in the NT both as a game of chance, as here, and a way of knowing God's will as in Acts 1:26. This followed the OT precedent of the Urim and Thummim. This mechanical means of knowing God's will has passed away. This shows that the Bible records things that it does not necessarily advocate. Another good example of this same idea would be Gideon's fleece (cf. Jdgs. 6:36-40).

Henry Morris - casting lots.  This unspeakable humiliation: stripping the Lord of His clothing then gambling over His main garment, the last personal possession He owned, was in fulfillment of David's graphic and detailed crucifixion psalm (Psalm 22:17, 18). This specific event is one of the relatively few described in all four gospels. (Borrow The Defender's Study Bible page 1050ff)

NET NOTE - Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

Matthew Henry's Concise - Mt 27:35-44. It was usual to put shame upon malefactors, by a writing to notify the crime for which they suffered. So they set up one over Christ's head. This they designed for his reproach, but God so overruled it, that even his accusation was to his honour. There were crucified with him at the same time, two robbers. He was, at his death, numbered among the transgressors, that we, at our death, might be numbered among the saints. The taunts and jeers he received are here recorded. The enemies of Christ labour to make others believe that of religion and of the people of God, which they themselves know to be false. The chief priests and scribes, and the elders, upbraid Jesus with being the King of Israel. Many people could like the King of Israel well enough, if he would but come down from the cross; if they could but have his kingdom without the tribulation through which they must enter into it. But if no cross, then no Christ, no crown. Those that would reign with him, must be willing to suffer with him. Thus our Lord Jesus, having undertaken to satisfy the justice of God, did it, by submitting to the punishment of the worst of men. And in every minute particular recorded about the sufferings of Christ, we find some prediction in the Prophets or the Psalms fulfilled. 

Divided up (1266) diamerizo (dia = separation, intensifies meaning + merizo - divide) means to divide, part, share, separate into parts. Among classical writers it was used by Plato of a butcher who cuts animals into pieces. Friberg - (1) divide, separate; passive be separated off, be dispersed (Acts 2.3); (2) distribute, divide up, share (Lk 22.17); middle divide up among (Mt 27.35); (3) figuratively and passive be divided against, be opposed to (Lk 11.17) (Borrow Analytical Lexicon of the Greek New Testament) The Septuagint uses diamerizo of dividing the earth (Genesis 10:25), the nations (Deuteronomy 32:8), land (Psalm 60:6; Ps 108:7; Isaiah 34:17; Ezekiel 47:21), plunder (Jdg5:30; Zechariah 14:1), and food (2Sa 6:19 [2Ki 6:19]). Diamerizo is used in all four gospels of dividing Jesus' garments - Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24. 

DIAMERIZO - 11X/11V - distributing(1), divided(4), divided...among(1), divided up...among themselves(2), dividing up...among(1), share(1), sharing(1). Matt. 27:35; Mk. 15:24; Lk. 11:17; Lk. 11:18; Lk. 12:52; Lk. 12:53; Lk. 22:17; Lk. 23:34; Jn. 19:24; Acts 2:3; Acts 2:45

Lots (2819) kleros from kláo = to break) was first a specially marked small object, pebble or a piece of wood used in casting lots as in Acts 1:17, 26. The object was thrown down in order to aid the making decisions a practice based on pagan views of chance (Greeks and Romans), or in the case of believers using the lot and interpreting the result as guided by God (see Acts 1:26+ in choosing Judas' replacement).

KLEROS - 11X/10V -  allotted to your charge(1), inheritance(2), lot(1), lots(5), portion(1), share(1). Matt. 27:35; Mk. 15:24; Lk. 23:34; Jn. 19:24; Acts 1:17; Acts 1:26; Acts 8:21; Acts 26:18; Col. 1:12; 1 Pet. 5:3

TDNT  - The basic sense of kleros is “lot” (in drawing lots), then “portion,” and finally “inheritance”… A first meaning in the NT is “lot,” as in Mk. 15:24 (with emphasis on the humiliation of Christ) and Acts 1:26 (with emphasis on seeking the will of God). The main sense, however, is “allotted portion.” Thus Judas has a share in the apostles’ ministry in Acts 1:17. Simon Magus has no share in God’s word or gift in Acts 8:21, and there is reference to an eschatological portion in Acts 26:18; Col. 1:12. Ignatius expands on this sense in Ephesians 11.2 etc. and Polycarp in Polycarp 12.2. In 1 Pet. 5:2, 3 what is meant is not the elders’ personal possessions, and certainly not offerings on their behalf, but the portions assigned to them (i.e., to their charge). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) (Bolding added)

Bob Utley - SPECIAL TOPIC: CRUCIFIXION

  1. Historical Development
    1. Herodotus (1.128.2; 3.125.3; 3.132.2; 3.159.1) mentions it was practiced in Persia (Dairus 512-485 B.C.)
    2. There are historical accounts of it also being practiced by
      1. the India continent
      2. Assyria
      3. Scythians
      4. Taurians
      5. Thracians
      6. Celts
      7. Germans
      8. Britons
      9. Carthaginians
      10. Greece (Alexander the Great)
      11. Seleucid King Antiochus IV Epiphanes (267 B.C.)
      12. Sadducean high priest Alexander Janneus (103-76 B.C.)
    3. Victims
      1. usually slaves
      2. often captured soldiers
      3. political enemies
  2. In Palestine of Jesus' day
    1. Most of our information comes from
      1. Flavius Josephus, The Antiquities of the Jews
      2. Dead Sea Scrolls
        1. Pesher of Nahum
        2. temple scroll
      3. Flaccus quoted by Philo
      4. Tacitus in Histories (2.72.2; 4:3.2; 4.11.3)
      5. Livy (22.33.2; 33.36.3)
    2. Romans used crucifixion to control populations. They developed the procedure so that no vital organs were dmamged and victims stayed alive for several days, publicly exposed.
  3. The Procedure
    1. A public stripping and beating (see SCOURGED)
    2. Victims had to carry the cross bar to the place of execution. The wooden apparatus could be
      1. a capital T
      2. a small t
      3. an X
      4. a scaffolding close to the ground holding several victims
    3. The victims were attached to the wooden apparatus by
      1. nails in the wrist
      2. nails in the heel (usually one nail)
      3. ropes to secure the weight of the body
      4. a small wooden triangle (saddle) placed at the bottom of the spine, which allowed the victim to push up on his nailed feet to breathe and briefly sit on this outcropping of wood. Death usually occurred by asphyxiation.
      5. Often small amounts of wine were given to the victim to prolong death and increase the agony.
  4. Jewish Understanding of the Procedure
    1. They connected it to the curse of Deut. 21:23. They viewed it as being cursed by God.
       Originally this verse referred to the public exposure of a dead body on a spike. But by the time of Jesus, the rabbis had interpreted it as the curse of crucifixion.
    2. This "cursing" is why the Jewish leaders wanted Jesus crucified. They charged Him with blasphemy, which according to the Mosaic Law, was to be death by stoning.
       The Sadduccean priests wanted Jesus to be seen as a pretender Messiah, cursed by God.
    3. This cursing of Deut. 21:23 must have really bothered the Rabbi Saul of Tarsus. But he came to see it as a substitutionary act (cf. Isaiah 53) of redemption for all humans (cf. Gal. 3:13,14). Jesus had made these same claims (Mark 10:45) and later Paul (2 Cor. 5:21). See SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

Robert Morgan - How to Thaw the Heart   (BORROW From this verse : 365 inspiring stories about the power of God's word)

Then they crucified Him. Matthew 27:35

I once read of a man in Dundee, Scotland, who was confined to bed for forty years, having broken his neck in a fall at age fifteen. But his spirit remained unbroken, and his cheer and courage so inspired people that he enjoyed a constant stream of guests. One day a visitor asked him, “Doesn’t Satan ever tempt you to doubt God?”

“Oh, yes,” replied the man. “He does try to tempt me. I lie here and see my old schoolmates driving along in their carriages and Satan whispers, ‘If God is so good, why does He keep you here all these years? Why did he permit your neck to be broken?’ ”

“What do you do when Satan whispers those things?” asked the guest.

“Ah,” replied the invalid, “I take him to Calvary, show him Christ, and point to those deep wounds, and say, ‘You see, he does love me.’ And Satan has no answer to that. He flees every time.”

That story reminds me of another, this one having to do with Dr. Eric Frykenberg, veteran missionary to India. Frykenberg was a great storyteller, and he could vividly describe scenes and events from his fifty-plus years in Asia. One day someone asked him, “Dr. Frykenberg, what is the most difficult problem you ever faced?”

Without hesitation, he answered, “It was when my heart would grow cold before God. When that happened, I knew I was too busy. I also knew it was time to get away. So I would take my Bible and go off to the hills alone. I’d open my Bible to Matthew 27, the story of the crucifixion, and I would wrap my arms around the cross.”

“And then,” Frykenberg said, “I’d be ready to go back to work.”

Today’s Suggested Reading Matthew 27:27–35

The Way of the Cross SCRIPTURE: MATTHEW 27:35–50 - Robert Morgan

INTRODUCTION: This week, thousands of pilgrims will journey to Jerusalem, to the Via Dolorosa. Others will hike down the steep, narrow street that leads from the Mount of Olives to Gethsemane, the traditional Palm Sunday walk. I’d like for us to take a pilgrimage this morning, too.

    1. Gethsemane. Here we learn about yielding to the Lord’s will in prayer.

    2. Gabbatha. Here, at the pavement where Christ was condemned, we learn of suffering.

    3. Golgotha. Here we see the full measure of God’s love.

    4. The Grave. The disciples buried not only their Lord, but their hope, their courage, their future.

    5. The Garden. Here in the garden tomb we see our Risen Lord. If Christ can conquer death, He can meet every other need we face.

CONCLUSION: During this Holy Week, fix your thoughts on Jesus. Walk where He walked, and feel His presence near.

The Pain Of A Father's Love

They crucified Him. —Matthew 27:35

In 1968, Admiral Elmo Zumwalt, Jr., took command of the American naval forces in Vietnam. In an effort to reduce U.S. casualties, he ordered the waterways sprayed with the chemical defoliant Agent Orange. This would push back the jungle and make it harder for North Vietnamese to ambush Navy river patrol boats at pointblank range. One of those boats was commanded by 21-year-old Lt. Elmo Zumwalt III. The tragedy and irony of the story is that today he suffers from a usually fatal form of lymph cancer that both father and son believe was caused by his exposure to Agent Orange. Theirs is the heartbreaking story of a father who made a decision that unintentionally resulted in great suffering for his own son. Yet they both agree that it was the right one.

In conquering sin and death to provide salvation for us, God the Father intentionally made a decision that resulted in immeasurable agony for His only begotten Son. After deciding to save the human race through His Son, He watched Him suffer the mockery of the crowd, the lashes of the whip, the pain of the nails through His hands and feet, the inexpressible weight and humiliation of our sins, and the indescribable agony of isolation and abandonment.

Our lack of gratitude adds to God's pain. Certainly His amazing sacrifice deserves our unending thanksgiving. —M.R.De Haan.II (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The truest measure of God's love is that He loves without measure

Matthew 27:36 And sitting down, they began to keep watch over Him there.

SOLDIERS WATCH THE 
GRUESOME DEATH OF THE GOD-MAN

And sitting down, they began to keep watch (tereo - imperfect tense) over Him there - This detail is not found in the other 3 Gospel accounts. It almost reads like "another day at the office!" These callous soldiers, having divided his garments which was like extra pay, now continued to earn their pay by watching Jesus die.

Crucifixion usually took a day or two for death to set in, but occasionally might last three days, the entire time the person being in extreme physical agony and generally maintaining consciousness! Ultimately death occurred from suffocation as the victim's legs would tire and they could no longer push up and achieve effective inspiration. See the article On the Physical Death of Jesus Christ written from a reverent medical perspective. 

Henry Morris - These leering spectators are likened to ravenous beasts in Psalm 22:12,13,16,21 (see below). No doubt they will remember this scene forever in the fires of hell (ED: POSSIBLY HELL BUT SEE RESPONSE BY ONE IN Mt 27:54 = "“Truly this was the Son of God!”). (Borrow The Defender's Study Bible page 1052ff)

Psalm 22:12 Many bulls have surrounded me; Strong bulls of Bashan have encircled me. 
Psalm 22:13 They open wide their mouth at me, As a ravening and a roaring lion. 
Psalm 22:16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 
Psalm 22:21 Save me from the lion’s mouth; From the horns of the wild oxen You answer me. 

Spurgeon - His enemies gloating their cruel eyes with the sight of his sufferings; his friends with many tears watching his amazing griefs. It is for us, tonight, with humble faith and grateful love, to mark the incidents connected with his painful death....Some watched him from curiosity, some to make sure that he really did die, some even delighted their cruel eyes with his sufferings; and there were some, hard by the cross, who wept and bewailed, a sword passing through their own hearts while the Son of man was agonizing even unto death.

Matthew 27:37 And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.”  

Related Passages:

Mark 15:26+ The inscription of the charge against Him read, “THE KING OF THE JEWS.”  27 They crucified two robbers with Him, one on His right and one on His left.

Luke 23:38+ Now there was also an inscription above Him, “THIS IS THE KING OF THE JEWS.”

John 19:18-22+ There they crucified Him, and with Him two other men, one on either side, and Jesus in between. 19 Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” 20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; (ONLY JOHN MENTIONS THE THREE LANGUAGES) and it was written in Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” 


(Aramaic) דנא ישויע מלכא דיהודיא
(Latin) REX IVDAEORVM HIC
(Greek) ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΕΣ ΤΩΝ ΙΟΥΔΑΙΩΝ.

JESUS KING
OF THE JEWS

Note that in Mt 27:35-44 Jesus is ridiculed and verbally abused by one group after another, all of them trying heap shame upon Him. Of course this had been prophesied in Ps 22:7 which predicted "All who see me sneer at me; They separate with the lip, they wag the head." Although mentioned earlier, it is worth repeating that this heaping of shame recalls Hebrews 12:2+ that says believers are to be "fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, (NOTE THIS NEXT PHRASE) despising the shame, and has sat down at the right hand of the throne of God."

And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.” - John 19:20+ adds "many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek." The title Pilate wrote was tantamount to the Jews of calling Jesus the Messiah. This is why "the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’ (John 19:21) Pilate did not vacillate declaring “What I have written I have written.” (Jn 19:22)

The charge against Jesus is stated differently in the four Gospels:

  • Matthew: ‒ "This is Jesus the King of the Jews"
  • Mark: ‒ "The King of the Jews" (Mark 15:26+)
  • Luke: ‒ "This is the King of the Jews" (Luke 23:38+)
  • John: ‒ "Jesus the Nazarene, the King of the Jews" (John 19:19+)

Spurgeon - And so he is, and so he shall be, — King of the Jews even on that cross, and never so royal as when he had surrendered everything for love of those whom he came to redeem.

Charles Swindoll: In crucifixion, a sign called a titulus indicating the name of the criminal and the crime was hung above the victim’s head so everybody passing by on the road below could see the price that was paid for serious infractions of Roman law. Signs such as MURDER, PIRACY, INSURRECTION, TREASON, and ROBBERY would have been common. But when passersby saw the sign hanging above Jesus’ head, written in Hebrew, Latin, and Greek, it undoubtedly would have caught their attention. Combining the information from all four Gospel accounts, Jesus’ sign read: THIS IS JESUS THE NAZARENE, THE KING OF THE JEWS (Mt 27:37; Mark 15:26; Luke 23:38; John 19:19). The chief priests were so troubled by this public statement labeling Jesus as King of the Jews that the asked Pilate to clarify that Jesus had claimed that He was King of the Jews. To this request, Pilate simply responded, “What I have written I have written” (John 19:21-22). (See Insights on Matthew 16–28 - Page 288 - Google Book)

Henry Morris - John adds the words "of Nazareth." All four gospel writers mention this inscription. By compiling the accounts, the complete form may have been, "This is Jesus of Nazareth the King of the Jews" (John 19:19). (Borrow The Defender's Study Bible page 1052ff)

Spurgeon - By their own confession, he died for being a King, and he died for being too greatly good, too royal in his love. He, being King of kings, died that you and I might live forever, and be kings and priests unto God, And so he is, and so he shall be, — King of the Jews even on that cross, and never so royal as when he had surrendered everything for love of those whom he came to redeem. King of the Jews - And so he is. When will the Jews own him as their King? They will do so one day, perhaps they will do so when Christians begin to think and speak more kindly of them than they usually do. When the hardness of heart on our part towards them shall pass away, it may be that their hardness of heart towards Christ will also pass away. Long have they been despised, and oppressed, and persecuted in many lands, so that, by some means, they might be brought to look, in penitence, upon him whom they crucified, and to own him as their Lord and Savior!

Spurgeon - What a marvelous providence it was that moved Pilate’s pen! The representative of the Roman Emperor was little likely to concede kingship to any man; yet he deliberately wrote, "This is Jesus, the King of the Jews," and nothing would induce him to alter what he had written. Even on his cross, Christ was proclaimed King, in the sacerdotal Hebrew, the classical Greek, and the common Latin, so that everybody in the crowd could read the inscription. When will the Jews own Jesus as their King? They will do so one day, looking on him whom they pierced. Perhaps they will think more of Christ when Christians think more of them; when our hardness of heart towards them has gone, possibly their hardness of heart towards Christ may also disappear.

Norman Geisler - Mt 27:37 (cf. Mk 15:26; Lk 23:38; Jn 19:19)—Why are all the Gospel accounts of the inscription on the cross different?

PROBLEM: The wording of the accusation above Christ’s head on the cross is rendered differently in each Gospel account.

    Matthew: “This is Jesus the king of the Jews” (27:37).
    Mark: “The king of the Jews” (15:26).
    Luke: “This is the king of the Jews” (23:38).
    John: “Jesus of Nazareth, the king of the Jews” (19:19).

SOLUTION: While there is a difference in what is omitted, the important phrase, “the king of the Jews,” is identical in all four Gospels. The differences can be accounted for in different ways.

First, John 19:20 says, “Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.” So then, there are at least three different languages in which the sign above Christ’s head was written. Some of the differences may come from it being rendered in different languages.

Further, it is possible that each Gospel only gives part of the complete statement as follows:

    Matthew: “This is Jesus [of Nazareth] the king of the Jews.”
    Mark: “[This is Jesus of Nazareth] the king of the Jews.”
    Luke: “This is [Jesus of Nazareth] the king of the Jews.”
    John: “[This is] Jesus of Nazareth the king of the Jews.”

Thus, the whole statement may have read “This is Jesus of Nazareth, the king of the Jews.” In this case, each Gospel is giving the essential part (“the king of the Jews”), but no Gospel is giving the whole inscription. But neither is any Gospel contradicting what the other Gospels say. The accounts are divergent and mutually complementary, not contradictory. (When Critics Ask page 307)

Matthew 27:36. Twelve views of the cross. Luke 23:48.

  • The soldiers saw in Christ a criminal, with cruelty.
  • The women saw in Christ a benefactor, with sorrow.
  • His mother saw in Christ a son, with anguish.
  • The disciples saw in Christ blighted hopes, with perplexity.
  • The first thief saw in Christ a malefactor, with hardness.
  • The second thief saw in Christ a King, with penitence.
  • The centurion saw in Christ divinity, with conviction.
  • The priests saw in Christ an impostor, with mockery.
  • Angels saw in Christ love, with wonder.
  • Devils saw in Christ the seed of woman, with dismay.
  • Jehovah saw in Christ obedience, with affection.
  • The passers-by saw in Christ nothing, with indifference.

The cross cannot be explained. To nail our poor theories on that tree but shows how our love has cooled and stiffened and expired.
D L Moody

QUESTION - What does it mean that Jesus is the King of the Jews?

ANSWER - Jesus is referred to as the King of the Jews two times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.”

The title King of the Jews had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiah is “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the King of the Jews, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah.

In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross?—was, ironically, the exact truth. Jesus was the King of Israel, and He was on the cross to save them from their sins.

The sign that Pilate posted over Jesus on the cross identified the “criminal” in three languages: “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (John 19:21). For reasons he kept to himself, Pilate refused to alter the sign (John 19:22), which was another ironic statement of truth.

During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). Jesus answered, “It is as you say” (NASB). Later, Jesus expanded on the idea of His being a king: “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The King of the Jews was rejected by Israel, but there is a broader spiritual kingdom that He still ruled.

After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the King of the Jews: “Here is your king,” he says (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16).

Some people during Jesus’ ministry recognized Jesus as the King of the Jews. As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the King of the Jews, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the King of the Jews: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38).

God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first king over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next king of the Jews (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title King of the Jews, but because Jesus was not what they wanted, “his own people did not receive him” (John 1:11, ESV).

A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, He allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their true King were scattered among the nations for centuries until 1948.

Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an earthly king for Israel. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like (Philippians 2:5–11; Mark 10:44).

Because this King of the Jews did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed. Many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the King of the Jews (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9).

Matthew 27:38 At that time two robbers *were crucified with Him, one on the right and one on the left.

Related Passages: 

Luke 23:32-33+ Two others also, who were criminals, were being led away to be put to death with Him (ED: ONLY LUKE HAS THIS DETAIL THAT THE TWO CRIMINALS ALSO DID THE "DEATH MARCH"). 33 When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left.

Luke 23:39-43+ (ED: THIS SECTION ONLY IN LUKE) One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” 40 But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? 41 “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.” 42 And he was saying, “Jesus, remember me when You come in Your kingdom!” 43 And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” 

Matthew 26:55+ At that time Jesus said to the crowds, “Have you come out with swords and clubs to arrest Me as you would against a robber (lestes)? Every day I used to sit in the temple teaching and you did not seize Me.

THE RIGHTEOUS ONE BETWEEN
TWO UNRIGHTEOUS ONES

At that time two robbers (lestes) *were crucified (stauroo) with Him, one on the right and one on the left - There is an allusion to the prophecy in Isaiah 53:12+ "And was numbered with the transgressors." Josephus' uses this term robbers (lestes) in a way that suggests these two may have been "zealots," like Barabbas. There is an ironic echo of the request of the mother of James and John "that in Your kingdom these two sons of mine may sit one on Your right and one on Your left" (Mt 20:20-23+) The righteous one in the middle of two unrighteous men, one of who would soon be declared righteous by faith. Even in His dying moments, He gave eternal life to one sinner, previewing His gift of life to all sinners of all time who like the thief would place their faith in Him. 

Spurgeon - Giving him the place of honor, which means in this case the place of dishonor. He was the apex of that terrible triangle....As if to show that they regarded Christ as the worst of the three criminals, they put him between the two thieves, giving him the place of dishonor. Thus was the prophecy fulfilled, "He was numbered with the transgressors." The two malefactors deserved to die, as one of them admitted (Luke 23:40-41); but a greater load of guilt vested upon Christ, for "he bare the sin of many," and, therefore, he was rightly distinguished as the King of sufferers, who could truly ask: — "Was ever grief like mine?"

Robbers (3027) lestes from lizoma = to plunder, seize) means one who steals openly and by violence in contrast to kleptes which denotes one who steals by stealth.  A robber, highwayman, bandit, revolutionary, insurrectionist, one who favors the use of force (cfJn 18:40). Lestes does not describe those who rob by stealth but those who are fierce bandits that plundered and stole, leaving a trail of abuse and desolation in their wake. Figuratively lestes speaks of unscrupulous, greedy, or overambitious leaders (Jn 10.8)

LESTES - 15X/V - robber(5), robbers(6), robbers'(4). Matt. 21:13; Matt. 26:55; Matt. 27:38; Matt. 27:44; Mk. 11:17; Mk. 14:48; Mk. 15:27; Lk. 10:30; Lk. 10:36; Lk. 19:46; Lk. 22:52; Jn. 10:1; Jn. 10:8; Jn. 18:40; 2 Co. 11:26

Crucify (4717) stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). To impale on the cross; figurative to extinguish (subdue) passion or selfishness.  In Galatians Paul uses stauroo in a metaphorical sense to refer to crucifixion of the flesh (as a result of the literal crucifixion) "Now those who belong to Christ Jesus have crucified the flesh with its passions and desires." (Gal 5:24+)

STAUROO - 46X/42V -  crucified(29), crucifixion(1), crucify(16). Matt. 20:19; Matt. 23:34; Matt. 26:2; Matt. 27:22; Matt. 27:23; Matt. 27:26; Matt. 27:31; Matt. 27:35; Matt. 27:38; Matt. 28:5; Mk. 15:13; Mk. 15:14; Mk. 15:15; Mk. 15:20; Mk. 15:24; Mk. 15:25; Mk. 15:27; Mk. 16:6; Lk. 23:21; Lk. 23:23; Lk. 23:33; Lk. 24:7; Lk. 24:20; Jn. 19:6; Jn. 19:10; Jn. 19:15; Jn. 19:16; Jn. 19:18; Jn. 19:20; Jn. 19:23; Jn. 19:41; Acts 2:36; Acts 4:10; 1 Co. 1:13; 1 Co. 1:23; 1 Co. 2:2; 1 Co. 2:8; 2 Co. 13:4; Gal. 3:1; Gal. 5:24; Gal. 6:14; Rev. 11:8.

In the Septuagint only in Esther 7:9 and Esther 8:12.

Classical Greek and Septuagint Usage - Stauroō is a common verb in Greek literature. The noun form stauros (4567) was used to denote a “cross” as an instrument of torture or crucifixion, and the verb form stauroō was used to mean “to crucify,” (ca. Second Century B.C.). In the Septuagint the noun is found once (Esther 7:9) where it refers to a pale (stake) on which an individual was impaled. That was a common means of torture and execution in the Persian Empire. (Complete Biblical Library)

New Testament Usage - In the New Testament the verb is used in both literally and figuratively. Matthew 20:19 employs the term literally to mean “to crucify on a cross” or “to put to death on a cross.” The verb’s occurrence in the other Gospels is translated in the same way. In Galatians 5:24 and 6:14 Paul employed stauroō as a picture of his high standard of personal holiness: “My desire for the things of the world has been crucified,” or “The power of such has been destroyed, put to death” (author’s translations). In 6:14 Paul made an appeal to those who would futilely try to “glory” in the Law, to embrace “the cross of . . . Christ,” as he had done (verse 14), and to glory in the victory of the Cross by means of which the power of the world has been destroyed.  (Complete Biblical Library)

See the 14 page NIDNTT article on the Cross and Crucify beginning on page 390,  - Excerpt - σταυρός G5089 (stauros), stake, cross; σταυρόω G5090 (stauroō), hang upon a cross, crucify; ἀνασταυρόω G416 (anastauroō), crucify; συσταυρόω G5365 (systauroō), crucify with; κρεμάννυμι G3203 (kremannymi), hang.

Friberg says this metaphorical sense of stauroo in Gal 5:24 speaks of "of a believer's renouncing his old sinful way of living to be united to his Lord - crucify, put to death, i.e. be done with. (BORROW Analytical Lexicon of the Greek New Testament)

BDAG says that in Gal 5:24 stauroo means "to destroy through connection with the crucifixion of Christ, crucify, a transcendent sense (and in Gal 6:14 refers to) the believer who is inseparably united to the Lord has died on the cross to the kind of life that belongs to this world (BORROW A Greek-English lexicon of the New Testament, and other early Christian literature)

Related Resource: 

Matthew 27:39 And those passing by were hurling abuse at Him, wagging their heads

Related Passages: 

Mark 15:29+ Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, 30 save Yourself, and come down from the cross!”

Psalm 109:25  I also have become a reproach to them; When they see me, they wag their head. 

Psalm 22:7 All who see me sneer (cf Lk 23:35+) at me; They separate with the lip, they wag the head, saying

Spurgeon - Read the evangelistic narrative of the ridicule endured by the Crucified One, and then consider, in the light of this expression, how it grieved him. The iron entered into his soul. Mockery has for its distinctive description "cruel mockings;" those endured by our Lord were of the most cruel kind. The scornful ridicule of our Lord was universal; all sorts of men were unanimous in the derisive laughter, and vied with each other in insulting him. Priests and people, Jews and Gentiles, soldiers and civilians, all united in the general scoff, and that at the time when he was prostrate in weakness and ready to die. Which shall we wonder at the most, the cruelty of man or the love of the bleeding Saviour? How can we ever complain of ridicule after this? "They shoot out the lip, they shake the head." These were gestures of contempt. Pouting, grinning, shaking of the head, thrusting out of the tongue, and other modes of derision were endured by our patient Lord; men made faces at him before whom angels vail their faces and adore. The basest signs of disgrace which disdain could devise were maliciously cast at him. They punned upon his prayers, they made matter for laughter of his sufferings, and set him utterly at nought. Herbert sings of our Lord as saying,—

"Shame tears my soul, my body many a wound;
Sharp nails pierce this, but sharper that confound;
Reproaches which are free, while I am bound.
Was ever grief like mine?"

PASSERS BY
SCORN JESUS

And those passing (present tense - continually passing) by were hurling abuse (blasphemeo - imperfect - blaspheming over and over) at Him, wagging (kineo in present tense - continually shaking) their heads - This is the first group of mockers of Jesus on the Cross. Surely some of these passing by were those who at His Triumphal entry cried "Blessed is He Who comes in the Name of the Lord." (Mk 11:8) We would call them fickle (and faithless)! Presumably Golgotha was next to one of the major roads so that all coming into Jerusalem had to pass by, so that the horror of seeing a body crucified would serve as a deterrent to crime and revolt. One is reminded of the wild wild west in America when hangings took place in a public location. This verse is an allusion to the prophecy in Ps 22:7+ "All who see me sneer at me (cf Lk 23:35+); They separate with the lip, they wag the head." (SEE CHART OF MOCKING OF JESUS) Hurling abuse at Him reminds me of our modern ugly idiom "in your face!" 

Wagging their heads (Mk 15:29+) was commonly used as a gesture of derision (Ps 22:7; Ps 109:25; Jer 18:16; Lam 2:15).

Walter Wilson on three groups of mockers -  The three segments of the unit (Mt 27:39–40, 41–43, 44) are distinguished by three different groups (those passing by, the chief priests and elders, and the two brigands), to which are assigned three different verbs of insult: βλασφημέω (“to blaspheme”), ἐμπαίζω (“to mock”), and ὀνειδίζω (“to taunt”).

Nothing torments a man when in pain
more than mockery.

Spurgeon - Nothing torments a man when in pain more than mockery. When Jesus Christ most wanted words of pity and looks of kindness, they that passed by reviled him, wagging their heads. Perhaps the most painful part of ridicule is to have one’s most solemn sayings turned to scorn, as were our Lord’s words about the temple of his body: "You that destroy the temple, and build it in three days, save yourself." He might have saved himself; he might have "come down from the cross"; but if he had done so, we could never have become the sons of God. It was because he was the Son of God that he did not come down from the cross, but hung there until he had completed the sacrifice for his people’s sin. Christ’s cross is the Jacob’s ladder by which we mount up to Heaven. This is the cry of the Socinians today, "Come down from the cross. Give up the atoning sacrifice, and we will be Christians." Many are willing to believe in Christ, but not in Christ crucified. They admit that he was a good man and a great teacher; but by rejecting his vicarious atonement, they practically un-Christ the Christ, as these mockers at Golgotha did.

Spurgeon adds that in according to Matthew 27:39-44 "there were five forms of taunt hurled at the Lord Jesus." 

Matthew 27:40 and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.”

Related Passages:

Matthew 4:3+  And the tempter came and said to Him, “If You are the Son of God, command that these stones become bread.”

Matthew 26:61+ and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’”

MOCKERS CRY FOR
JESUS TO SAVE SELF

and saying, “You who are going to destroy (kataluo) the temple (naos) and rebuild it in three days - This accusation was made at Jesus' trial in Mt 26:61+ (cf Mk 14:58+, Jn 2:19+). (SEE CHART OF MOCKING OF JESUS) Their point is that if Jesus could rebuild the temple like He had claimed, then surely He could save Himself. 

Save (sozo - aorist imperative) Yourself! - Their warped logic is that if He has the power to rebuild the Temple in three days, surely He has the power to come down from the Cross. Their tempting taunts recall the devil's temptation in Mt 4:6+ “If You are the Son of God, throw Yourself down; for it is written, ‘HE WILL COMMAND HIS ANGELS CONCERNING YOU’; and ‘ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’” 

If You are the Son of God, come down (aorist imperative) from the cross (stauros) - Praise the Name of Jesus (which means essentially "He will save His people from their sins.” - Mt 1:21+) for being steadfastly obedient to His Father's voice and not to the taunting, sarcastic voices of men. Had He listened to men, no man could ever be saved! The Jews had no clue what they were calling on Him to do! They are thoroughly blinded to the point that they actually call Him Who He actually is, the Son of God! 

If You are the Son of God, come down (katabaino - Mt 27:40) from the cross - The "IF" here introduces a first class conditional statement, so that they were affirming the truth that Jesus was the Son of God (SINCE you are the Son of God)! The point is that the religious leaders had no doubt as to Who Jesus claimed to be! Amazing hardness of hearts! (cf Acts 7:51+).

Spurgeon - This is the cry of the Socinians (What is Socinianism?) today, "Come down from the cross. Give up the atoning sacrifice, and we will be Christians." But, by rejecting his vicarious atonement, they practically un-Christ the Christ, as those mockers at Golgotha did......That is the devil’s old doctrine: "Save yourself; look out for yourselves; live for yourselves; be selfish." But Christ could never act like that; he came to live and die for others. "Save yourself," was not the doctrine that he either preached or practiced. And this is another old taunt of Satan and those who follow him: "If you be the Son of God, come down from the cross, and we will believe in you." There are plenty who would be willing to believe in Christ, but not in Christ crucified. "He was a good man," say they, "a great prophet, no doubt, far in advance of his times," and so on. But, if you talk like that, you are not on safe ground, for if Christ was not the Son of God, at any rate he professed to be, and he made people think he was; and if he was not, he was an impostor, and not a good man at all. You must either repudiate Christ altogether, or take him with his cross; it must be Christ crucified, or no Christ at all.

NET NOTE - There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

Save (heal, make well or whole) (4982) sozo has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense to rescue or preserve from eternal death, from judgment, sin, bring salvation, bring to salvation (active sense = Mt 18:11; Lk 7:50; Jn 12:47; Ro 11:14; 1 Cor 1:21; 7:16; Titus 3:5; Hb 7:25; Jas 4:12; 5:20; 1 Pet 3:21 or passive sense =  be rescued or saved, attain salvation = Mt 24:13; Mk 10:26; Lk 13:23; 18:26; Jn 3:17; Jn 5:34; Acts 11:14; 15:1, 11; Ro 8:24; 11:26; 1 Cor. 3:15; 5:5; Eph 2:5, 8; 1 Ti 2:4). Jesus' very Name speaks of His primary purpose to save men from their sin - "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21+)  In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation".

SOZO IN JOHN -Jn. 3:17; Jn. 5:34; Jn. 10:9; Jn. 11:12; Jn. 12:27; Jn. 12:47

QUESTION - What does it mean that Jesus is the Son of God? | GotQuestions.org WATCH VIDEO

Son of God - 43v - Matt. 4:3; Matt. 4:6; Matt. 8:29; Matt. 26:63; Matt. 27:40; Matt. 27:43; Matt. 27:54; Mk. 1:1; Mk. 3:11; Mk. 15:39; Lk. 1:35; Lk. 3:38; Lk. 4:3; Lk. 4:9; Lk. 4:41; Lk. 22:70; Jn. 1:34; Jn. 1:49; Jn. 3:18; Jn. 5:25; Jn. 10:36; Jn. 11:4; Jn. 11:27; Jn. 19:7; Jn. 20:31; Acts 8:37; Acts 9:20; Rom. 1:4; 2 Co. 1:19; Gal. 2:20; Eph. 4:13; Heb. 4:14; Heb. 6:6; Heb. 7:3; Heb. 10:29; 1 Jn. 3:8; 1 Jn. 4:15; 1 Jn. 5:5; 1 Jn. 5:10; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:20; Rev. 2:18

ANSWER - Jesus is not God’s Son in the sense of a human father and a son. God did not get married and have a son. God did not mate with Mary and, together with her, produce a son. Jesus is God’s Son in the sense that He is God made manifest in human form (John 1:1, 14). Jesus is God’s Son in that He was conceived in Mary by the Holy Spirit. Luke 1:35 declares, “The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.’”

During His trial before the Jewish leaders, the High Priest demanded of Jesus, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God” (Matthew 26:63). “‘Yes, it is as you say,’ Jesus replied. ‘But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (Matthew 26:64). The Jewish leaders responded by accusing Jesus of blasphemy (Matthew 26:65-66). Later, before Pontius Pilate, “The Jews insisted, ‘We have a law, and according to that law He must die, because He claimed to be the Son of God’” (John 19:7). Why would His claiming to be the Son of God be considered blasphemy and be worthy of a death sentence? The Jewish leaders understood exactly what Jesus meant by the phrase “Son of God.” To be the Son of God is to be of the same nature as God. The Son of God is “of God.” The claim to be of the same nature as God—to in fact be God—was blasphemy to the Jewish leaders; therefore, they demanded Jesus’ death, in keeping with Leviticus 24:15. Hebrews 1:3 expresses this very clearly, “The Son is the radiance of God’s glory and the exact representation of His being.”

Another example can be found in John 17:12 where Judas is described as the “son of perdition.” John 6:71 tells us that Judas was the son of Simon. What does John 17:12 mean by describing Judas as the “son of perdition”? The word perdition means “destruction, ruin, waste.” Judas was not the literal son of “ruin, destruction, and waste,” but those things were the identity of Judas' life. Judas was a manifestation of perdition. In this same way, Jesus is the Son of God. The Son of God is God. Jesus is God made manifest (John 1:1, 14).

Related Resources:

Bob Utley - THE SON OF GOD

This is one of the major NT titles for Jesus.  It surely has divine connotations.  It included Jesus as "the Son" or "My Son," also God addressed as "Father" (see  SPECIAL TOPIC: THE FATHERHOOD OF GOD).  It occurs in the NT over 124 times.  Even Jesus' self-designation as "Son of Man" has a divine connotation from Dan. 7:13-14.

In the OT the designation "son" could refer to (see SPECIAL TOPIC: "SONS OF. . ." (OT)).

  1. angels (usually in the PLURAL, cf. Gen. 6:2; Job 1:6; 2:1; see SPECIAL TOPIC: "the sons of God" in Genesis 6  and SPECIAL TOPIC: ANGEL OF THE LORD)
  2. the King of Israel (cf.2 Sam. 7:14; Ps. 2:7; 89:26-27)
  3. the nation of Israel as a whole (cf. Exod. 4:22-23; Deut. 14:1; Hos. 11:1; Mal. 2:10)
  4. Israeli judges (cf. Exod. 21:6; Ps. 82:6)
  5. in the genealogy of Luke 3:38, it refers to Adam

It is the second usage (#2 above) that is linked to Jesus. In this way "son of David" and "son of God" both relate to 2 Samuel 7; Psalm 2 and 89. In the OT "son of God" is never used specifically of the Messiah, except as the eschatological king as one of the "anointed offices" of Israel.  However, in the Dead Sea Scrolls the title with Messianic implications is common (see specific references in Dictionary of Jesus and the Gospels, p. 770).  Also "Son of God" is a Messianic title in two interbiblical Jewish apocalyptic works (cf. II Esdras 7:28; 13:32,37,52; 14:9 and I Enoch 105:2).

Its NT background as it refers to Jesus is best summarized by several categories.

  1. His pre-existence (cf. John 1:1,15-30; 8:56-59; 16:28; 17:5; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8)
  2. His unique (virgin) birth (cf. Isa. 7:14; Matt. 1:23; Luke 1:31-35)
  3. His baptism (cf. Matt. 3:17; Mark 1:11; Luke 3:22. God's voice from heaven unites the royal king of Psalm 2 with the suffering servant of Isaiah 53).
  4. His satanic temptation (cf. Matt. 4:1-11; Mark 1:12,13; Luke 4:1-13. He is tempted to doubt His sonship or at least to accomplish its purpose by different means than the cross).
  5. His affirmation by unacceptable confessors
    1. demons (cf. Mark 1:23-25; Luke 4:31-37,41; Mark 3:11-12; 5:7; see SPECIAL TOPIC: THE DEMONIC [unclean spirits] IN THE NT)
    2. unbelievers (cf. Matt. 27:43; Mark 14:61; John 19:7)
  6. His affirmation by His disciples
    1. Matt. 14:33; 16:16
    2. John 1:34,49; 6:69; 11:27
  7. His self affirmation
    1. Matthew 11:25-27
    2. John 10:36
  8. His use of the familial imagery for God as Father
    1. His use of abba for God
       (1) Mark 14:36
       (2) Romans 8:15
       (3) Galatians 4:6
    2. His recurrent use of Father (patēr) to describe His relationship to Deity

In summary, the title "Son of God" had great theological meaning for those who knew the OT and its promises and categories, but the NT writers were nervous about its use with Gentiles because of their pagan background of "the gods" taking women with the resulting offspring being "the titans" or "giants."

Matthew 27:41 In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying,

Related Passages:

Psalm 22:12-13+ Many bulls have surrounded me; Strong bulls of Bashan have encircled me.  13 They open wide their mouth at me, As a ravening and a roaring lion. 

Spurgeon - The mighty ones in the crowd are here marked by the tearful eye of their victim. The priests, elders, scribes, Pharisees, rulers, and captains bellowed round the cross like wild cattle, fed in the fat and solitary pastures of Bashan, full of strength and fury; they stamped and foamed around the innocent One, and longed to gore him to death with their cruelties. Conceive of the Lord Jesus as a helpless, unarmed, naked man, cast into the midst of a herd of infuriated wild bulls. They were brutal as bulls, many, and strong, and the Rejected One was all alone, and bound naked to the tree. His position throws great force into the earnest entreaty, "Be not far from me." (v13) Like hungry cannibals they opened their blasphemous mouths as if they were about to swallow the man whom they abhorred. They could not vomit forth their anger fast enough through the ordinary aperture of their mouths, and therefore set the doors of their lips wide open like those who gape. Like roaring lions they howled out their fury, and longed to tear the Saviour in pieces, as wild beasts raven over their prey. Our Lord's faith must have passed through a most severe conflict while he found Himself abandoned to the tender mercies of the wicked, but He came off victorious by prayer; the very dangers to which He was exposed being used to add prevalence to His entreaties.

Mark 15:31-32+  In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32 “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him.

Luke 23:35+ And even the rulers were sneering (ekmukterizo imperf tense - over and over, - over and over, literally lifting up their nose in disdain) at Him (Ps 22:7), saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.”

John - No Parallel Passages

SPIRITUALLY DEAD SPIRITUAL LEADERS
MOCK THE LIVING SON OF GOD

In the same way - What way? The same way as the first group of mockers, those passing by the cross. 

The chief priests (archiereus) also, along with the scribes (grammateus) and elders (presbuteros), were mocking (empaizo - present tense- continually ridiculing, verbally deriding, making fun of)  Him and saying - This is the second group of mockers of Jesus on the Cross. These three religious designations demonstrate the comprehensive nature of Jesus' rejection and would be equivalent to the representatives of the SANHEDRIN, the very ones who should have recognized and embraced Jesus as their Messiah  (SEE CHART OF MOCKING OF JESUS). It was the religious crowd that verbally mocked, derided, ridiculed and made fun of the Messiah! Jeremiah 17:9 was right “The heart is more deceitful than all else and is desperately sick!"

Matthew 27:42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him.

Related Passages:

Mark 15:31-32+  In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32 “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him.

Luke 23:35+ And even the rulers were sneering (ekmukterizo imperf tense - over and over, literally lifting up their nose in disdain) at Him (Ps 22:7), saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.”

John - No Parallel Passages

THE SAVIOR REFUSES TO SAVE SELF
THAT HE MIGHT SAVE US!

He saved (sozo) others; He cannot (ou - absolutely not + dunamai - inherently able or capable to) save (sozo) Himself - They are mocking His claim to be the Savior with cruel sarcasm. This is the second mention of self salvation (cf Mt 27:40). There is such irony in this verse. They say He saved others but have no clue what they are saying, for to the Jews the cross is the stumbling block (Gal 5:11+). Their idea of saving others was in the realm of physical salvation (healing, making whole) and saving Himself would be by coming down from the Cross. They are saying if He cannot save Himself, He surely cannot save anyone else! But their foolish logic is wrong, for they did not understand the true nature of salvation (and their need for it!) The real King (Jesus) would not flee death but would defeat death (1Co 15:55-57+) As God Almighty He could have easily saved Himself from the suffering on the Cross. But He was bound to that old rugged cross by His perfect obedience to the will of His Father and the bonds of His eternal, infinite love for those He came to save! (Mk 10:45+, Luke 19:10+, Jn 12:47+) Hallelujah! What a Savior!  (SEE CHART OF MOCKING OF JESUS) 

The taunting words of these religious hypocrites has been turned into a hymn of praise...

Himself He could not save,
He on the cross must die,
Or mercy cannot come
To ruined sinners nigh;
Yes, Christ the Son of God must bleed,
That sinners might from sin be freed.
—Albert Midlane

He is the King (basileus) of Israel - (Lk 23:35+ has "the Christ of God, His Chosen One") - They replace Pilate's "King of the Jews" with "King of Israel." Their warped logic was if Jesus is King, then He should come down and set up His kingdom now. The words they spoke in mockery were in fact words of truth! One day they will fully understand that they spoke the truth, for "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen." (Revelation 1:7+)

Let Him now come down (katabaino - Mt 27:40 - aorist imperative - Do it now!) from the cross (stauros), and we will believe (pisteuo) in Him - They challenge Jesus to prove His messianic claims by descending from the cross. They are liars and self-deceived. Even compelling evidence would not convince them. They would not believe in Him, for Jesus told the rich man in Hades "If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.'" (Lk 16:31+) The man born blind who was healed by Jesus also gives us insight into the fact that they would never believe in Him when he declared to the Jewish religious leaders “I told you already and you did not listen; why do you want to hear it again? You do not want to become His disciples too, do you?” They reviled him and said, “You are His disciple, but we are disciples of Moses.(John 9:27-28+) The Pharisees reveal their heart in John 7:48+ when they ask a question (expecting a negative response) "“No one of the rulers or Pharisees has believed in Him, has he?" 

William Lane (See The Gospel of Mark - Page 569) - The contemptuous challenge for Jesus to rescue himself and come down from the cross is intelligible in the light of an early Jewish dictum preserved in Midrash Tannaim III. 23:

"Before a man puts his trust in flesh and blood, (i.e. another man) and asks him to save him, let him (i.e. the other) save himself from death first."

Spurgeon - What pain this taunt must have caused to the Savior! Because he is so pure, and never yields to temptation, we are very apt to forget that temptation was really temptation even to him, and that it grieved his pure and holy Soul thus to be tempted to turn aside from the path of perfect trust in his Father, and complete obedience to him. No doubt the pain of temptation is in inverse ratio to our willingness to yield to it. When we yield to temptation, we feel a pleasure in it; but when we are horrified at it, and start back from it, then we feel the pain of it. Oh, for a mind and heart, so perfectly subject to the will of God, that we should feel such a temptation as this to be the very agony of grief to us, as it was to our Lord!

Spurgeon - Just so. Get rid of a crucified Savior, then they will believe in Him. Atonement, substitution, vicarious sacrifice, this staggers them. They will have Christ if they can have him without his cross.....That is the cry of the mockers today. If we will but give up the Atonement, men say that they will believe in Christ. His character is so excellent that they will accept him as an example, (no they say,) but they will not have his Godhead, nor his precious blood. This proves that they are enemies, for they use the same language as his bitterest foes did when he hung upon the cross. As for the scribes, they were learned in the Psalms, and therefore they quoted what we have already read.

Spurgeon - The chief priests, with the scribes and elders, forgetting their high station and rank, joined the ribald crew in mocking Jesus in his death pangs. Every word, was emphatic; every syllable cut and pierced our Lord to the heart. They mocked him as a Savior; "He saved others; himself he cannot save." They mocked him as a King; "If he be the King of Israel, let him now come down from the cross, and we will believe him." They mocked him as a believer; "He trusted in God; let him deliver him now, if he will have him." They mocked him as the Son of God; "For he said, I am the Son of God." Those who say that Christ was a good man virtually admit his deity, for he claimed to be the Son of God. If he was not what he professed to be, he was an impostor. Notice the testimony that Christ’s bitterest enemies bore even as they reviled him: "He saved others"; "He is the King of Israel" (R.V.); "He trusted in God."

NET NOTE - Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

He Died For Me!

If He is the King of Israel, let Him now come down from the cross, and we will believe Him. — Matthew 27:42

Today's Scripture : Isaiah 53

William and Mary Tanner were crossing the railroad tracks when it happened. Mary’s foot slipped and wedged itself between the rail and the wooden crosswalk. She tried frantically to pull her foot free as the sound of an approaching train was heard. There were but seconds left as the express came rushing toward her around a curve. Will Tanner pulled on her foot, desperately trying to free her.

As the train came closer and its whistle screamed and brakes shrieked, Will held her in his arms. While people shuddered in horror, the train thundered over them. One witness said that just before the engine hit them, he heard the brave man cry, “I’ll stay with you, Mary!” That is great love!

This story reminds me of our Savior, who loved us with a love that can save us (John 3:16). Death came hurtling at Him as He hung on a cross and took the full penalty we deserved. He heard people cry out to Him to save Himself and come down from the cross (Matthew 27:40). But to save others He chose not to save Himself (v.42).

With divine, sacrificial love, Jesus refused to spare His own life. He died so that He could provide forgiveness of sins for us. Our Savior stayed on the cross—for you and for me! By:  Mart DeHaan (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Oh, can it be, upon a tree
The Savior died for me?
My soul is thrilled, my heart is filled,
To think He died for me!
—Newton

Nails could not have kept Jesus on the cross if His love for us had not held Him there.

He Cannot Save Himself

He saved others; Himself He cannot save. — Matthew 27:42

Today's Scripture : Matthew 27:33-44

A minister rented a room at the home of a farmer who was not a Christian. The pastor waited for an appropriate time to talk to him about Jesus. Finally, early one morning the opportunity came when the farmer asked him to accompany him to the chicken house. There, on one of the nests, sat a hen with a brood of little ones peeking out from under her wings. “Touch her, Pastor,” the farmer said. As the minister put his hand on the hen, he found that she was cold and dead.

“Look at that wound on her head,” the farmer continued. “A weasel has sucked all the blood from her body, and she never once moved for fear the animal would harm her chicks.”

“Oh,” said the minister, “that was just like Christ. He endured all the suffering on the cross. He could have saved His own life but He would not, because if He had moved we would have been lost!” The Holy Spirit applied the simple words to the farmer’s heart, and soon he put his faith in the One who on Calvary chose to save us, rather than to spare Himself!

Have you accepted by faith Christ’s offer of salvation? Have you given your life to Him? He gave His life so that you could live. By:  Henry G. Bosch (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

"He others saved but cannot save Himself"
Was heard when Christ our Lord was crucified;
But He was sheltering us from death and hell—
It was for us the Savior bled and died.
—Hess

The symbol of our Christian faith is a cross, not an easy chair.

What's Good About It?

We were reconciled to God through the death of His Son. — Romans 5:10

Today's Scripture : Matthew 27:41-54

When faced with an ugly, unrelenting problem, we often cry, “I need a miracle!” A miracle may come, but if it doesn’t, does that mean God’s goodness isn’t at work?

Let me ask another question: Why is Good Friday, the day Jesus hung on a cross, called “good”? If ever a miracle seemed appropriate, it was then. Even the mockers demanded, “If He is the King of Israel, let Him now come down from the cross, and we will believe Him” (Mt. 27:42). But Jesus didn’t come down. Author Philip Yancey describes it as “a time of No Miracle.”

Jesus certainly wasn’t deserving of crucifixion. But God, in keeping with His loving purposes, used the evil that Jesus had to endure to accomplish the good that we so desperately needed—to be “reconciled to God through the death of His Son” (Rom. 5:10). That’s why that awful day can be called “good.”

Are you feeling that a miracle is your only hope of seeing God’s goodness at work? Consider what Christ accomplished—not in spite of His sufferings but because of them. Also ponder Good Friday, Christ’s day of “No Miracle.” One day you’ll be able to look back on the dark times in your life and honestly call them “good.” By:  Joanie Yoder (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

While Jesus hung on Calvary's cross,
The devil and his demons smiled;
Disciples grieved and mourned the loss,
But God and man were reconciled.
—Sper

God uses life's reverses to move us forward.

Matthew 27:43 “HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’”

Related Passages:

Psalm 22:8+  “Commit yourself to the LORD; let Him deliver him; Let Him rescue him, because He delights in him.” 

Spurgeon - Here the taunt is cruelly aimed at the sufferer's faith in God, which is the tenderest point in a good man's soul, the very apple of his eye. They must have learned the diabolical art from Satan himself, for they made rare proficiency in it. According to Matthew 27:39-44, there were five forms of taunt hurled at the Lord Jesus; this special piece of mockery is probably mentioned in this psalm because it is the most bitter of the whole; it has a biting, sarcastic irony in it, which gives it a peculiar venom; it must have stung the Man of Sorrows to the quick. When we are tormented in the same manner, let us remember him who endured such contradiction of sinners against himself, and we shall be comforted. On reading these verses one is ready, with Trapp, to ask, Is this a prophecy or a history? for the description is so accurate. We must not lose sight of the truth which was unwittingly uttered by the Jewish scoffers. They themselves are witnesses that Jesus of Nazareth trusted in God: why then was he permitted to perish? Jehovah had aforetime delivered those who rolled their burdens upon him: why was this man deserted? Oh that they had understood the answer! Note further, that their ironical jest, "seeing he delighted in him," was true. The Lord did delight in his dear Son, and when he was found in fashion as a man, and became obedient unto death, he still was well pleased with him. Strange mixture! Jehovah delights in him, and yet bruises him; is well pleased, and yet slays him.

Psalm 41:11 By this I know that You are pleased with me, Because my enemy does not shout in triumph over me. 

MOCKING CALL TO LET
GOD RESCUE JESUS

HE TRUSTS (peitho - perfect tense) IN GOD; LET GOD RESCUE (rhuomai - deliver) Him now (from the cross), IF HE DELIGHTS (thelo) IN HIM (allusion to Ps 22:8+ in the Septuagint) - Only found in Matthew's Gospel. This Messianic prophecy is clearly fulfilled with the utterances of the crowd.  (SEE CHART OF MOCKING OF JESUS)

For (gar) He said, ‘I am the Son of God - They explain their exhortation to let the Father deliver Him, which (deliverance) one (thinking naturally, not spiritually) would expect if He was truly the Son of God. 

David Thompson paraphrases their mocking chant - "You are always saying you are the Son of God. Let’s see God your Father get you out of this dilemma. The truth is it was God the Father who orchestrated this dilemma. In all reality, the fact that He stayed on that cross proves His Sonship."

Peter gives us a good commentary on this verse writing that "while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously"  (1 Peter 2:23+)

Henry Morris - These religious leaders, mocking Him, were unwittingly fulfilling Psalm 22:8 which had predicted just such a reaction. (Borrow The Defender's Study Bible page 1052ff)

C H Spurgeon - ‘Let him deliver him now’ (Full Sermon Let Him Deliver Him Now)

‘He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.’ Matthew 27:43

That which appears in many a psalm to relate to David is found in the Gospels to refer to Jesus, our Lord. Often the student of the Psalm will say to himself, ‘of whom speaketh the prophet this?’ He will have to disentangle the threads sometimes and mark off that which belongs to David and that which relates to the Son of God; frequently he will not be able to disentangle the threads at all, because they are one and may relate both to David and to David’s Lord. This is meant to show us that the life of Christ is an epitome of the life of his people. He not only suffers for us as our substitute, but he suffers before us as our pattern. In him we see what we have in our measure to endure. ‘As he is, so are we in this world.’ We also must be crucified to the world and we may look for somewhat of those tests of faith and taunts of derision which go with such a crucifixion. ‘Marvel not, my brethren, if the world hate you.’ You, too, must suffer ‘without the gate.’ Not for the world’s redemption, but for the accomplishment of divine purposes in you and through you to the sons of men, you must be made to know the cross and its shame. Christ is the mirror of the church. What the head endured every member of the body will also have to endure in its measure. Let us read the text in this light and come to it saying to ourselves, ‘Here we see what Jesus suffered in our stead and we learn hereby to love him with all our souls. Here, too, we see, as in a prophecy, how great things we are to suffer for his sake at the hands of men.’ May the Holy Spirit help us in our meditation.

Matthew 27:44 The robbers who had been crucified with Him were also insulting Him with the same words.  

Related Passages:

Mark 15:32+  “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him. 

Luke 23:39-43+  One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” 40 But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? 41 “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.” 42 And he was saying, “Jesus, remember me when You come in Your kingdom!” 43 And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” 

 

JESUS INSULTED BY
THE CRUCIFIED CRIMINALS

The robbers (lestes) who had been crucified with (sustauroo) Him were also insulting (oneidizo - imperfect = over and over) Him with the same words (SEE CHART OF MOCKING OF JESUS) This is the third group of mockers of Jesus on the Cross. Luke 23:36+ describes the Roman soldiers as the fourth group that mocked Jesus on the Cross. Robbers (lestes) speaks of violent robbers and is the same term used to describe Barabbas (Jn 18:40+). It is fitting that the religious leaders joined ranks with these robbers, for the leaders were themselves robbing their fellow Jews of the truth that could lead to salvation. That is a far greater theft, eternally speaking!

With the same words indicates the robbers were mimicking the taunts and insults of the religious leaders. This would indicate that they were able to hear them and clearly Jesus also was able to hear the venomous, blasphemous words. 

Insulting (oneidizo - imperfect = over and over) refers to especially strong verbal abuse which is interesting because the Jewish culture at that time considered verbal abuse to be extremely vicious. The Jewish rabbis even considered reviling to be as evil as idolatry, fornication, and bloodshed all combined! Why so serious? Because by the defamation of one's character the victim would lose his or her place in the community and, according to the circumstance of that day, almost the possibility of continuing their life. The insulting word itself was believed to have a power of its own.

Bob Utley - Matthew states that both of the zealots crucified with Jesus insulted Him at first, but Luke 23:39+ says only one of the criminals hurled abuses at Him. Again this is not contradictory but complementary. They were both angry and insolent at first, but one mellowed and repented. He becomes a great example of Jesus' mercy and forgiveness!

Spurgeon - Nobody seemed to look upon him with any desire to help him, but even the lowest of the low would contribute their portion of mockery to increase his misery....The sharers of his misery, the abjects who were crucified with him, joined in reviling Jesus. Nothing was wanting to fill up his cup of suffering and shame. The conversion of the penitent thief was all the more remarkable because he had but a little while before been among the mockers of his Savior. What a trophy of divine grace he became!

NET NOTE - Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see commentary Luke 23:40–43).

Insulting (casting insults, reviling, reproaching) (3679) oneidizo from óneidos = disgrace, abuse, or object of disgrace or shame) means to assail with abusive words, upbraid, slander, revile, falsely accuse or to speak disparagingly of a person in manner not justified, to find fault in a way that demeans the other, to mock, to heap insults upon as a way of shaming. The idea is to to find fault in a way that demeans the one being reproached. It means to upbraid, which in turn means to criticize severely, find fault with, reproach severely or scold vehemently. Oneidizo “to cast into the teeth,” as in “hurling an insult.”  In the Psalms (see Lxx uses of oneidizo below) enemies revile God, Israel, the righteous, etc.

ONEIDIZO - 9V - denounce(1), insult(2), insulting(2), reproach(1), reproached(2), reviled(1). Matt. 5:11; Matt. 11:20; Matt. 27:44; Mk. 15:32; Mk. 16:14; Lk. 6:22; Rom. 15:3; Jas. 1:5; 1 Pet. 4:14

Norman Geisler -  Mt 27:44—Did both robbers revile Christ, or did only one do this?

PROBLEM: Matthew says here, “even the robbers who were crucified with Him reviled Him.” However, according to Luke, only one reviled Him (Luke 23:39) while the other one believed in Him, asking, “Lord, remember me when You come into Your kingdom” (Luke 23:42).

SOLUTION: This difficulty is easily resolved on the supposition that at first both reviled the Lord, but that later one repented. Perhaps, he was so impressed hearing Jesus forgive those who crucified Him (Luke 23:34) that he was convinced that Jesus was the Savior and asked to be part of His coming kingdom (Lk 23: 42). (When Critics Ask page 308)

QUESTION - What can we learn from the thief on the cross?

ANSWER - When seeking what we can learn from the thief on the cross, it should be remembered that at the time of Jesus’ crucifixion, two thieves were crucified beside Him (Luke 23:33–43), and both began their time on the cross by mocking and blaspheming Him (Matthew 27:44; Mark 15:32), as did many of the spectators. One of the thieves responded in faith to the message of salvation and was taken to paradise that very day. He is the one usually referred to as the thief on the cross. The man on the cross on the other side of Jesus never repented, as far as we know. So, at Calvary we have a picture of the two possible responses people can have to the Savior.

It is remarkable that, while in the excruciating and mind-numbing torment of the cross, the Son of Man had the heart, mind, and will to pray for others. Yet it is a miracle that one thief, while in agony himself, heard the Spirit of God call him to repentance and acceptance of the forgiveness God was just about to provide through the death of Christ. While the disciples were abandoning the Lord, this man answered the call, and his sins were forgiven, including his blasphemy against the Son of God (Luke 5:31-32, 12:8–10).

That the other thief rejected Jesus is remarkable in its own right. While being tortured on the cross he literally joined his torturers in insulting the Savior of the world, and he most likely did so because he wanted his torturers to think he was just like them, joined to the world and with no love for God (Matthew 27:44). Not only was this man next to the Savior, he heard Him pray, he witnessed the salvation of the other thief, he saw the world go dark, and he heard the testimony of the Son. But his pride kept him from submitting to the only One who could save him, and when he one day bows to the Name he mocked, he will be doing so reluctantly and while in torment (Philippians 2:10).

What we learn from the saved thief on the cross is that we are all sinners in need of a Savior, and no matter the number of our sins and no matter if we, or the world, think our sins are minor or extreme, it is never too late to repent and accept the free gift of salvation (Ephesians 2:8–9; Revelation 22:17). Moreover, as long as someone still has a mind and the will to choose life over death (Hebrews 9:27), it is not too late to proclaim the gospel, which hopefully will open a heart to a miracle by the Holy Spirit.

Related Resources:

THE FOUR EPISODES OF
MOCKING THE KING OF KINGS

TRIAL

REFERENCE

MOCKING/ABUSIVE ACTIONS

Second Religious Trial
Before Caiaphas

Mt 26:57,67-68+
Lk 22:54, 63-65+

Spat in face, beat, slapped, told to prophesy who hit Him
Beating, blindfolded and told to prophesy, blaspheming

Second Civil Trial
Before Herod

Lk 23:8-12+

Treated with contempt
Mocking Him
Dressed in gorgeous robe

Third Civil Trial
Before Pilate

Mt 27:27-31+
Mk 15:16-20+
Jn 19:1-3+

Stripped, put scarlet/purple robe
Wove crown of thorns & put on His head
Reed in right hand 
Beating head with reed
Spitting on Him
Kneeling and bowing down
Acclaiming "Hail, King of the Jews"
Slaps to face 

On the Cross

Mt 27:39-44+
Mk 15:29-32+
Luke 23:35-37+
Lk 23:39+
Mt 27:49+

Four groups - those passing by, religious leaders, two criminals, soldiers
Hurling abuse, wagging their heads
If you are the Son of God come down from the cross
Religious leaders mocking and sneering - cannot save Himself
King come down from the cross & we will believe
He trusts in God, let God deliver Him
Soldiers mocked Him “If You are the King of the Jews, save Yourself!”
Robbers casting same insult - Are you the Christ?
Save Yourself and us
“Let us see whether Elijah will come to save Him.”

Matthew 27:45 Now from the sixth hour darkness fell upon all the land until the ninth hour.

Related Passages:

Mark 15:33+ When the sixth hour came (NOON), darkness fell over the whole land until the ninth hour.

Lk 23:44-45+ It was now about the sixth hour (noon), and darkness fell over the whole land until the ninth hour (3PM), 45 because the sun was obscured; and the veil of the temple was torn in two.

No parallel passages in John's Gospel.

THREE HOURS OF
SUPERNATURAL DARKNESS

Now from the sixth hour (12 noon) darkness (skotos) fell upon all the land (ge) until the ninth hour (3 pm) - (See also Discussion of Timing) Matthew's time reference here is to Roman time. To be sure it is often difficult to know (especially in John's Gospel) whether the time designations are Roman time, which begins at dawn, or Jewish time which begins at evening. There is no debate in this passage. Darkness indicates a form of divine intervention in human affairs. Some associate the 3 hours of gloom in the darkness with His 3 days in the tomb. Others see it as related to the darkness in Ex 10:21-23+ where the darkness was clearly a sign of divine judgment. It is interesting that there is nothing else recorded during this 3 hours of darkness.

All the land could be local but the Greek word ge just as easily could signify the entire earth. The scriptures do not really tell us. Lk 23:45 does say "the sun was obscured" which might suggest global darkness (but I am speculating). The main point is that Jesus bore the WHOLE sin debt for the WHOLE world so "that whoever believes in Him shall not perish, but have eternal life." (Jn 3:16). And that's NOT speculation!.

Regarding darkness although Satan has dominion over darkness, this is spiritual darkness, not physical darkness (cf Acts 26:18+), he did not cause this darkness. Likewise an eclipse did not cause this darkness, for this lasted 3 hours, far longer than any eclipse. God caused this darkness. I would add that our sin caused this darkness in the sense that our sins were placed on our Savior and He experienced God's wrath on His Son for our sins. One might even consider this sin associated darkness as a preview of hell which is characterized by eternal darkness! (cf outer darkness in Mt 8:12; 22:13; 25:30)

As John MacArthur explains "Moved by His perfect justice, God’s infinite wrath released an eternity of punishment on the incarnate Son who, as an infinite and eternal person, absorbed the tortures of hell in a finite span of time. This was the dreadful cup of divine judgment that Jesus anticipated while sweating blood in the garden of Gethsemane (Mark 14:36+; Luke 22:44+). (See Mark Commentary)

Spurgeon refers to the 6th hour as "the awful darkness of that midday midnight."

Spurgeon - Some have thought that this darkness covered the whole world, and so caused even a heathen to exclaim, "Either the world is about to expire, or the God who made the world is in anguish." This darkness was supernatural; it was not an eclipse. The sun could no longer look upon his Maker surrounded by these who mocked him. He covered his face, and traveled on in tenfold night, in very shame that the great Sun of righteousness should himself be in such terrible darkness.

R. T. France notes that "alongside the human drama at the cross Matthew records a series of physical events, the darkness, the tearing of the temple curtain, the earthquake and the resurrection of dead people, which add a powerful sense of the far-reaching significance of the death of Jesus, and contribute to the climactic exclamation of the soldiers in Mt 27:54." (See The Gospel of Matthew - Google Book)

Bob Utley - Darkness was one of the plagues on Egypt which turned into a covenant curse if God's commands were not kept (cf. Exod. 10:21ff; Deut. 28:29; Joel 2:10; and Amos 8:9). Theologically, it was a symbol of God's turning away from His Son as He bore the sins of the world. This personal spiritual separation, as well as the burden of all the sins of all mankind, was what Jesus feared most.

R C Sproul - It is the cross … that reveals the most violent and mysterious outpouring of the wrath of God that we find anywhere in Scripture.

David Turner adds that "Jesus’s death is bracketed by darkness (27:45) and an earthquake (27:51), showing that nature itself testifies to the epochal significance of the event." (See Matthew - Page 667 - Google Book)

Danny Akin - This is nothing less than a miracle of God, a cosmic sign of God’s judgment on sin poured out on His Son (cf Isa. 5:25-30; Amos 8:9-10; Micah 3:5-7; Zeph 1:14-15). Warren Wiersbe says, “all Creation sympathized with the Creator as He suffered” (Be Diligent, 148). Might the Jews have remembered the 9th plague in Egypt was a 3 day period of darkness followed by the final plague, the death of the firstborn (Ex. 10:22-11:9)? Wiersbe again notes, “The darkness of Calvary was an announcement that God’s firstborn and Beloved Son, the Lamb of God, was giving His life for the sins of the world!” (148-149)

TSK adds "That this general darkness was wholly preternatural is evident from this, that it happened at the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed, natural eclipses happening only at the time of the new moon.

NET NOTE - This imagery has parallels to the Day of the Lord: Joel 2:10+; Amos 8:9; Zeph 1:15+.

A T Robertson on the times - Clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark 15:25) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark 15:33; Matthew 27:45; Luke 23:44). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke 23:45) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans 8:22), groaning and travailing until now.

Henry Morris - darkness.  Jesus was "the light of the world" (John 8:12), but during these three hours of supernatural darkness (the time frame would not allow this event to be explained by a solar eclipse), the world's light was extinguished while He was being made "sin for us" (2 Corinthians 5:21). This was the "night season" prophesied in Psalm 22:2. The gospels reveal nothing of what took place during those three hours of the darkness of hell itself. Christ, hanged on a tree, was being made the Curse for us (Galatians 3:13; Deuteronomy 21:23; Genesis 3:16-19). In order for Christ to suffer the full punishment for sin, He had to suffer the infinite agony equivalent to "everlasting destruction from the presence of the Lord and from the glory of His power" (2 Thessalonians 1:8,9). (Borrow The Defender's Study Bible page 1052ff)

Believer's Study Bible - The "sixth hour" reckoned according to Hebrew time would be 12 o'clock noon. A strange darkness engulfs the land. A natural eclipse, unlikely at Passover, does not completely explain the phenomenon. The darkness signifies a miracle of God designed to draw attention to the darkness of the hour when men crucified the Savior of love. The Lord's cry from the cross, a mixture of Aramaic and Hebrew quoting Ps. 22:1, is in many respects as impenetrable as the darkness of the hour. All that is involved can never be known. This much can be ascertained: in that black hour the judgment of the sins of the entire world was placed upon Jesus in isolation. He alone must drink the cup of God's indignation against sin. (The Believer's Study Bible)

Walter Wilson makes an interesting observation on the phenomena that accompanied Jesus' death -  A noteworthy rhetorical feature of Mt 27:45–56 concerns the significant number of verbal inclusiones it creates with the opening sections of the gospel. For example,

  • the astrological phenomenon attending Jesus’s death (Mt 27:45) recalls the astrological phenomenon attending his birth (Mt 2:2, 9).
  • The report in Mt 27:46 that Jesus “cried out with a loud voice” (ἀνεβόησεν … φωνῇ μεγάλῃ) recalls the one “crying out [φωνὴ βοῶντος] in the wilderness” (Mt 3:3), that is, John the Baptist (Mt 3:1), who is identified with Elijah (Mt 11:14; cf. 17:11–12), who is mentioned by name in Mt 27:47.
  • The opening of the earth (i.e., the tombs) in Mt 27:52 corresponds to the opening of the heavens in 3:16 (also with ἀνοίγω) when Jesus is baptized by John,
  • while the confessional statement in Mt 27:54 recalls the voice that speaks from the heavens in Mt 3:17 (both with υἱός).
  • Finally, the group of Gentile confessors in Mt 27:54 matches the group of Gentile worshippers (i.e., the magi) in Mt 2:11.

Together these features give the impression that with this story, we have reached a culminating moment in the life and ministry of Jesus. The fact that extraordinary events occur at both his birth and his death also has the rhetorical force of enhancing the divine dimensions of his life more generally, especially given that such events occur in heaven as well as on the earth. (See The Gospel of Matthew, vol. 2: Matthew 14–28) 

Matthew Henry's Concise - Mt 27:45-50. During the three hours which the darkness continued, Jesus was in agony, wrestling with the powers of darkness, and suffering his Father's displeasure against the sin of man, for which he was now making his soul an offering. Never were there three such hours since the day God created man upon the earth, never such a dark and awful scene; it was the turning point of that great affair, man's redemption and salvation. Jesus uttered a complaint from Psalms 22:1. Hereby he teaches of what use the word of God is to direct us in prayer, and recommends the use of Scripture expressions in prayer. The believer may have tasted some drops of bitterness, but he can only form a very feeble idea of the greatness of Christ's sufferings. Yet, hence he learns something of the Saviour's love to sinners; hence he gets deeper conviction of the vileness and evil of sin, and of what he owes to Christ, who delivers him from the wrath to come. His enemies wickedly ridiculed his complaint. Many of the reproaches cast upon the word of God and the people of God, arise, as here, from gross mistakes. Christ, just before he expired, spake in his full strength, to show that his life was not forced from him, but was freely delivered into his Father's hands. He had strength to bid defiance to the powers of death: and to show that by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice. Then he yielded up the ghost. The Son of God upon the cross, did die by the violence of the pain he was put to. His soul was separated from his body, and so his body was left really and truly dead. It was certain that Christ did die, for it was needful that he should die. He had undertaken to make himself an offering for sin, and he did it when he willingly gave up his life. 

Land (earth)(1093) ge means earth, the planet on which we live (Mt 5:18, 35). In Acts 17:26 "The face of the earth" refers to the planet earth. In Ps 1:4 the phrase "wicked...are like chaff the wind drives away" in the Septuagint reads "the ungodly...the wind scatters from the face of the earth (ge)." In Acts 13:47 Paul quoting Isaiah 42:6 recalls Jehovah's original intention for Israel to evangelize the entire world declaring "I have placed you as a light for the Gentiles, that you may bring salvation to the end of the earth (figuratively = "global gospelization!")." As an aside, it is interesting that most of the NT uses of ge (67/250 uses) occur in the last book of the Bible, the Revelation, when God will pour out His righteous wrath upon the earth and those who dwell thereon! In Mt 28:18 Jesus says “All authority has been given to Me in heaven and on earth (ge)." Of all the 223 NT uses 165x ge is translated "earth"

GE - USES IN MATTHEW - Matt. 2:6; Matt. 2:20; Matt. 2:21; Matt. 4:15; Matt. 5:5; Matt. 5:13; Matt. 5:18; Matt. 5:35; Matt. 6:10; Matt. 6:19; Matt. 9:6; Matt. 9:26; Matt. 9:31; Matt. 10:15; Matt. 10:29; Matt. 10:34; Matt. 11:24; Matt. 11:25; Matt. 12:40; Matt. 12:42; Matt. 13:5; Matt. 13:8; Matt. 13:23; Matt. 14:24; Matt. 14:34; Matt. 15:35; Matt. 16:19; Matt. 17:25; Matt. 18:18; Matt. 18:19; Matt. 23:9; Matt. 23:35; Matt. 24:30; Matt. 24:35; Matt. 25:18; Matt. 25:25; Matt. 27:45; Matt. 27:51; Matt. 28:18

John MacArthur has a fascinating analysis of the supernatural events in his sermon entitled God’s Miraculous Commentary on the Cross 

Six miracles occur simultaneous to the death of Christ which become God the Father’s own commentary on the meaning of the cross....

  1. The first one we’ll call supernatural darkness – supernatural darkness. . .
  2. Here’s the second miracle. I call it the miracle of sovereign departure....God the Father turns His back on God the Son.....
  3. the great third miracle of the cross. That is this: Jesus’ life was not taken from Him. He voluntarily gave it up....
  4. the fourth of these miracles in this section. We’ll call this one sanctuary devastation....
  5. a fifth miracle. Verse 51, “The earth did quake and the rocks were split.”....
  6. the sixth one. And this is a marvelous miracle – subduing death. “And the graves were opened.”
    (click for sermon with full exposition of each miracle)

John MacArthur- SUPERNATURAL DARKNESS (BORROW Strength for Today page 123)
      “Now from the sixth hour darkness fell upon all the land until the ninth hour.” MATTHEW 27:45

✧✧✧

     The darkness over the land while Jesus bore our sin was an indicator that the cross was a place of divine judgment.

The biblical phenomenon of light was not associated with Christ’s death. Instead, as today’s verse says, “Darkness fell upon all the land until the ninth hour [3:00 P.M.].”

Scripture says little about that darkness. Ancient historical reports mention an unusual, worldwide darkness that seemed to coincide with the date of Christ’s death. Astronomical records indicate that the sun and moon were too far apart that day for a normal solar eclipse. Therefore, the darkness had to be caused by God’s intervention.

But you may still ask, “Why did God intervene like this when Jesus died?” Again, sources outside Scripture provide a reasonable clue. For many years the Jewish rabbis taught that a darkening of the sun meant judgment from God for an especially heinous sin. Many passages in Scripture make the link between darkness and God’s judgment. Jesus spoke several times of divine judgment in terms of “outer darkness,” where “there shall be weeping and gnashing of teeth” (Matt. 8:12; 22:13; 25:30).

In sending darkness over the whole earth for three hours, God presents us with an object lesson concerning His attitude on the day Jesus died. The darkness was God’s sign of judgment against mankind for the gross sin of rejecting and murdering His beloved Son. It is also a sign of God’s reaction to sin as a whole. Darkness is a graphic portrayal of the cross as the focal point of God’s wrath, a place of His immense judgment, where sin was poured out on His Son Jesus, our Savior. This twofold object lesson ought to be a constant, fresh reminder to us of how seriously God views sin and how vital it was that the Lord Jesus die on our behalf.

✧✧✧

Suggestions for Prayer: Thank God that He can use aspects of nature to illustrate spiritual truth for our finite minds. ✧ Pray that the Lord will never let you take for granted the awesome seriousness of the events at Calvary.

For Further Study: Read Exodus 10:12–29. How did the plague of darkness differ from the plague of locusts? ✧ What was Pharaoh’s ultimate response to these two plagues? ✧ How does this preview the onlookers’ reaction to seeing darkness at the cross?
 

C H Spurgeon - The three hours’ darkness (Full sermon The Three Hours' Darkness) 

‘Now from the sixth hour there was darkness over all the land unto the ninth hour.’ Matthew 27:45

This darkness tells us all that the Passion is a great mystery, into which we cannot pry. I try to explain it as substitution and I feel that where the language of Scripture is explicit, I may and must be explicit too. But yet I feel that the idea of substitution does not cover the whole of the matter and that no human conception can completely grasp the whole of the dread mystery. It was wrought in darkness, because the full, far-reaching meaning and result cannot be beheld by finite minds. Tell me the death of the Lord Jesus was a grand example of self-sacrifice—I can see that and much more. Tell me it was a wondrous obedience to the will of God—I can see that and much more. Tell me it was the bearing of what ought to have been borne by myriads of sinners of the human race, as the chastisement of their sin—I can see that and found my best hope upon it. But do not tell me that this is all that is in the cross. No, great as this would be, there is much more in our Redeemer’s death. God only knows the love of God: Christ only knows all that he accomplished when he bowed his head and gave up the ghost. There are common mysteries of nature into which it would be irreverence to pry, but this is a divine mystery, before which we put our shoes from off our feet, for the place called Calvary is holy ground. God veiled the cross in darkness and in darkness much of its deeper meaning lies, not because God would not reveal it, but because we have not capacity enough to discern it all. God was manifest in the flesh, and in that human flesh he put away sin by his own sacrifice: this we all know, but ‘without controversy great is the mystery of godliness’.

My God, My God, Why? MATTHEW 27:45–46

INTRODUCTION: The biggest little word in the dictionary is “Why?” We are tempted a thousand times to ask “Why?” when heartache and disaster strike. But just as the seven lean cattle in Pharaoh’s dream swallowed up the seven fat cows, so the “Why?” of the Lord Jesus Christ on the cross swallows up all our other whys.

1 The Curtain of Darkness (v. 45). It was a real darkness, but it also represented sin, judgment, sadness, and hell.

2 The Cry of Distress (v. 46). Martin Luther once set himself to study this profound saying of Jesus. For a long time, he continued in deepest meditation, then finally exclaimed in amazement, “God forsaken of God! Who can understand it!”

CONCLUSION: All our whys are going to be answered in heaven. Until then, we live by promises, not by explanations; but one day our question marks will be straightened into exclamation points, and our “alas” will turn into “Hallelujah!”

Matthew 27:46 About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?”

Related Passages:

Psalm 22:1 For the choir director; upon >Aijeleth Hashshahar. A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning.

Mark 15:34+ At the ninth hour Jesus cried out with a loud voice, “ELOI, ELOI, LAMA SABACHTHANI?” which is translated, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?”

About the ninth hour (3 pm) Jesus cried out with a loud voice (megas phone), saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” (Ps 22:1 - see Utley's comments on Ps 22) - It is interesting that the ninth hour (3 pm) was "the hour of prayer" for the Jews (Acts 3:1+). Note Jesus words "MY GOD, MY GOD" not "God, God" but repetition of the personal possessive pronoun "MY" pointing to continued relationship and reflecting His trust in His Father, even in the face of experiencing abandonment as Sin Bearer. Jesus is clearly experiencing separation from His Father during the 3 hours of darkness as He bore the sin of the world (1Pe 2:24+). Paul writes...

He (THE FATHER) made Him (THE SON) Who knew no sin to be sin on our behalf (DESCRIPTIVE OF SUBSTITUTIONARY ATONEMENT), so that (PURPOSE) we might become the righteousness of God in Him. (2 Cor. 5:21+)

Christ redeemed us from the curse of the Law, having become a curse for us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”–(Gal. 3:13+)

John MacArthur on the thought of separation of Father and Son - With intense agony, the Son of God experienced that which He had never known before, the abandonment of His Father. That separation was not one of nature or essence; the Lord Jesus never ceased to be the second member of the Trinity. Rather, it was a separation of the loving communion He had eternally known with the Father (cf. John 17:21-24).

Spurgeon has a wonderful suggestion - A cry in which every word is emphatic. Read it over as many times as there are words, and see a new force of meaning each time. Jesus cried in this manner, that none of his saints might ever need to do so.

Bob Utley - "Eli, Eli, lama sabachthani"Jesus combines Hebrew and Aramaic words from Ps. 22:1. Matthew and Mark (Mark 15:34) use slightly different words. Matthew translates them for his readers, who spoke only Aramaic. From Matt. 27:47 it is obvious Jesus' words were misunderstood by the crowd gathered to watch the crucifixion.

Every word in this terrible cry from the cross is emphatic;
every syllable cuts and pierces to the heart. 

Spurgeon - Every word in this terrible cry from the cross is emphatic; every syllable cuts and pierces to the heart. This was the climax of his grief, — not merely to suffer intense agony of body, not only to be mocked alike by priests and people, but to be forsaken of his God. Yet this was needful as a part of the penalty that was due to sin. God must turn away from anyone who has sin upon him, so, as sin was laid upon Christ, God had to turn away his face even from his well beloved Son because he was bearing his people’s sins upon the accursed tree.....In order that the sacrifice of Christ might be complete, it pleased the Father to forsake his well-beloved Son. Sin was laid on Christ, so God must turn away his face from the Sin-bearer. To be deserted of his God was the climax of Christ’s grief, the quintessence of his sorrow. See here the distinction between the martyrs and their Lord; in their dying agonies they have been divinely sustained; but Jesus, suffering as the Substitute for sinners, was forsaken of God. The saints who have known what it is to have their Father’s face hidden from them, even for a brief space, can scarcely imagine the suffering that wrung from our Savior the agonizing cry, "My God, my God, why have you forsaken me?"

Henry Morris - the ninth hour.  The "ninth hour" was the time of the evening oblation, the time of sacrifice and prayer. Elijah sacrificed and prayed against the prophets of Baal at this time (1 Kings 18:29,36). It was also when Daniel prayed (Daniel 9:20,21) and Ezra (Ezra 9:4,5). Peter and John prayed at the ninth hour (Acts 3:1) and so did Cornelius (Acts 10:3,4). All were heard, and all their prayers marvelously answered, except that of Christ. God cannot "behold evil" (Habakkuk 1:13). WHY HAVE YOU FORSAKEN ME? There are seven "words" from the cross, three before this (Luke 23:34; John 19:26,27; Luke 23:43) and three after (John 19:28; John 19:30; Luke 23:46). This central word is the only one recorded by Matthew and Mark (15:34). In the middle of this central word is the word "Why." The answer as to why the only perfectly righteous Man should have to endure the very greatest sufferings can only be that He loved us. There was no other way to save us from our sins; any further meaning is hidden in "the mind of the Lord" (Romans 11:33-36) and "the ages to come" (Ephesians 2:7). Because Christ was forsaken by His Father, God will never leave us or forsake us (Psalm 37:25; Hebrews 13:5).(Borrow The Defender's Study Bible page 1052ff)

QUESTION - Why did Jesus say, “My God, my God, why have you forsaken me?” (WATCH VIDEO)

ANSWER - “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46, KJV). This cry is a fulfillment of Psalm 22:1, one of many parallels between that psalm and the specific events of the crucifixion. It is difficult to understand in what sense Jesus was “forsaken” by God. It is certain that God approved His work. It is certain that Jesus was innocent. He had done nothing to forfeit the favor of God. As God’s own Son—holy, harmless, undefiled, and obedient—God still loved Him. In none of these senses could God have forsaken Him.

The prophet Isaiah says this about the Messiah: “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isaiah 53:4–5). Jesus redeemed us from the curse of the law, being made a curse for us (Galatians 3:13). He was made a sin-offering, and He died in our place, on our account, that He might bring us near to God. It was this, doubtless, that intensified His sufferings and part of why Jesus said, “My God, my God, why have you forsaken me?” It was the manifestation of God’s hatred of sin, in some unexplained way, that Jesus experienced in that terrible hour. The suffering He endured was due to us, and it is that suffering by which we can be saved from eternal death.

In those awful moments, as evil men were allowed to do whatever they wanted to Jesus, our Lord expressed His feelings of abandonment. God placed the sins of the world on His Son, and Jesus for a time felt the desolation of being unconscious of His Father’s presence. It was at this time that “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God” (2 Corinthians 5:21).

There is another possible reason for Jesus to cry out, “My God, my God, why have you forsaken me?” It could be that Jesus’ intent in quoting Psalm 22:1 was to point His hearers to that psalm. When they read Psalm 22, they would no doubt see the many fulfilled prophecies included in that song of David. Even while experiencing the agony of the cross, Jesus was teaching the crowds and proving yet again that He was the Messiah who fulfilled the Scriptures.

A W Pink - THE WORD OF ANGUISH (BORROW - Seven Sayings of the Savior on the Cross - page 64 -  THE FOLLOWING IS JUST A BRIEF EXCERPT)

“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” Matthew 27:46

“My God, my God, why hast thou forsaken me?”

THESE are words of startling import. The crucifixion of the Lord of glory was the most extraordinary event that has ever happened on earth, and this cry of the suffering one was the most startling utterance of that appalling scene. That innocence should be condemned, that the guiltless should be persecuted, that a benefactor should be cruelly put to death, was no new event in history. From the murder of righteous Abel to that of Zecharias there was a long list of martyrdoms. But he who hung on this central cross was no ordinary man, he was the Son of Man, the one in which all excellencies met—the Perfect One. Like his robe, his character was “without seam, woven from the top throughout.”

In the case of all other persecuted ones there were demerits and blemishes which might afford their murderers something to blame. But the judge of this one said, “I find no fault in him.”

And more. This Sufferer was not only perfect man, but he was the Son of God. Yet, it is not strange that man should wish to destroy God. “The fool hath said in his heart—no God” (Ps. 14:1) such is his wish. But it is strange that he who was God manifest in the flesh should allow himself to be so treated by his enemies. It is exceeding strange that the Father who delighted in him, whose own voice had declared from the opened heavens, “This is my beloved Son, in whom I am well pleased” should deliver him up to such a shameful death.

“My God, my God, why hast thou forsaken me?”

These are words of appalling woe. The very word, “forsaken” is one of the most tragic in all human speech. The writer will not readily forget his sensation as he once passed through a town deserted of all its inhabitants—a forsaken city. What calamities are conjured up by this word—a man forsaken of his friends, a wife forsaken by her husband, a child forsaken by its parents! But a creature forsaken by its Creator, a man forsaken of God -O this is the most frightful of all. This is the evil of all evils. This is the climacteric calamity. 

Walter Kaiser - Why Have You Forsaken Me? (See Hard Sayings page 415)

This is the hardest of all the hard sayings. It is the last articulate utterance of the crucified Jesus reported by Mark and Matthew; soon afterward, they say, with a loud cry (the content of which is not specified) he breathed his last.

P. W. Schmiedel adduced this utterance as one of the few “absolutely credible” texts which might be used as “foundation pillars for a truly scientific life of Jesus,” on the ground that it could not be a product of the worship of Jesus in the church. No one would have invented it; it was an uncompromising datum of tradition which an Evangelist had to either reproduce as it stood or else pass over without mention.

It would be wise not to make the utterance a basis for reconstructing the inner feelings which Jesus experienced on the cross. The question “Why?” was asked, but remained unanswered. There are some theologians and psychologists, nevertheless, who have undertaken to supply the answer which the record does not give. Their example is not to be followed. This at least must be said: if it is a hard saying for the reader of the Gospels, it was hardest of all for our Lord himself. The assurances on which men and women of God in Old Testament times rested in faith were not for him. “Many are the afflictions of the righteous, but the Lord delivers him out of them all,” said a psalmist (Ps 34:19 RSV), but for Jesus no deliverance appeared.

It seems certain that the words are quoted from the beginning of Psalm 22. Arguments to the contrary are not convincing. The words are not quoted from the Hebrew text, but from an Aramaic paraphrase. (For the Aramaic form Eloi, “my God,” in Mark, the Hebrew form Eli appears in Matthew. Any attempt to determine the precise pronunciation would have to reckon with the fact that some bystanders thought that Jesus was calling for Elijah to come and help him.) Psalm 22, while it begins with a cry of utter desolation, is really an expression of faith and thanksgiving; the help from God, so long awaited and even despaired of, comes at last. So it has sometimes been thought that, while Jesus is recorded as uttering only the opening cry of desolation, in fact he recited the whole psalm (although inaudibly) as an expression of faith.

This cannot be proved, but there is one New Testament writer who seems to have thought so—the author of the letter to the Hebrews. This writer more than once quotes other passages from Psalm 22 apart from the opening cry and ascribes them to Jesus. In particular, he says that Jesus “offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him” (Heb 5:7–9).

In these words the writer to the Hebrews expounds, in terms of sufferings which Jesus endured, the acknowledgment of Psalm 22:24: God “has not despised or disdained the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.” But when he says that Jesus’ prayer “to the one who could save him from death” was answered, he does not mean that Jesus was delivered from dying; he means that, having died, he was “brought back from the dead” to live henceforth by “the power of an indestructible life” (Heb 13:20; 7:16).

The same writer presents Jesus in his death as being a willing and acceptable sacrifice to God. That martyrs in Israel should offer their lives to expiate the sins of others was not unprecedented. Instead of having his heart filled with bitter resentment against those who were treating him so abominably, Jesus in dying offered his life to God as an atonement for their sins, and for the sins of the world. Had he not said on one occasion that “the Son of Man [came] … to give his life as a ransom for many” (Mk 10:45)? But now he did so the more effectively by entering really into the desolation of that God-forsakenness which is the lot of sinners—by being “made … to be sin for us,” as Paul puts it (2 Cor 5:21). “In His death everything was made His that sin had made ours—everything in sin except its sinfulness.”20

Jesus “learned obedience from what he suffered,” as the writer to the Hebrews says, in the sense that by his suffering he learned the cost of his wholehearted obedience to his Father. His acceptance of the cross crowned his obedience, and he was never more pleasing to the Father than in this act of total devotion; yet that does not diminish the reality of his experience of being God-forsaken. But this reality has made him the more effective as the deliverer and supporter of his people. He is no visitant from another world, avoiding too much involvement with this world of ours; he has totally involved himself in the human lot. There is no depth of dereliction known to human beings which he has not plumbed; by this means he has been “made perfect”—that is to say, completely qualified to be his people’s sympathizing helper in their most extreme need. If they feel like crying to God, “Why hast thou forsaken me?” they can reflect that that is what he cried. When they call out of the depths to God, he who called out of the depths on Good Friday knows what it feels like. But there is this difference: he is with them now to strengthen them—no one was there to strengthen him.

See also comment on PSALM 22:1; HEBREWS 2:10; 5:7–9.

C H Spurgeon - THE SADDEST CRY FROM THE CROSS (Full Sermon The Saddest Cry from the Cross)   

My God, my God, why hast thou forsaken me?”—Matthew 27:46.

Excerpt - I think I can understand the words, “My God, my God, why hast thou forsaken me?” as they are written by David in the 22nd Psalm; but the same words, “My God, my God, why hast thou forsaken me?” when uttered by Jesus on the cross, I cannot comprehend, so I shall not pretend to be able to explain them. There is no plummet that can fathom this deep; there is no eagle’s eye that can penetrate the mystery that surrounds this strange question. I have read that, once upon a time, Martin Luther sat him down in his study to consider this text. Hour after hour, that mighty man of God sat still; and those who waited on him came into the room, again and again, and he was so absorbed in his meditation that they almost thought he was a corpse. He moved neither hand nor foot, and neither ate nor drank; but sat with his eyes wide open, like one in a trance, thinking over these wondrous words, “My God, my God, why hast thou forsaken me?” And when, after many long hours, in which he seemed to be utterly lost to everything that went on around him, he rose from his chair, someone heard him say, “God forsaking God! No man can understand that;” and so he went his way.

C H Spurgeon - ‘Lama sabachthani?’ (Full Sermon Lama Sabachthani?) 

‘And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?’ Matthew 27:46

The soldier at the gate of Pompeii, remaining at his post as sentry when the shower of burning ashes is falling, was not more true to his trust than he who adheres to a forsaking God with loyalty of hope. Our Lord’s suffering in this particular form was appropriate and necessary. It would not have sufficed for our Lord merely to have been pained in body, nor even to have been grieved in mind in other ways: he must suffer in this particular way. He must feel forsaken of God, because this is the necessary consequence of sin. For a man to be forsaken of God is the penalty which naturally and inevitably follows upon his breaking his relation with God. What is death? What was the death that was threatened to Adam? ‘In the day that thou eatest thereof thou shalt surely die.’ Is death annihilation? Was Adam annihilated that day? Assuredly not: he lived many a year afterwards. But in the day in which he ate of the forbidden fruit he died by being separated from God. The separation of the soul from God is spiritual death, just as the separation of the soul from the body is natural death. The sacrifice for sin must be put in the place of separation and must bow to the penalty of death. By this placing of the Great Sacrifice under forsaking and death it would be seen by all creatures throughout the universe that God could not have fellowship with sin. If even the Holy One, who stood ‘the just for the unjust,’ found God forsaking him, what must the doom of the actual sinner be! Sin is evidently always in every case a dividing influence, putting even the Christ himself, as a sin bearer, in the place of distance.

Our Suffering Savior

My God, My God, why have You forsaken Me? — Psalm 22:1

Today's Scripture : Luke 22:39-46

It was late on the Thursday evening of Passover week. Jesus was with His disciples at one of His favorite retreats—the Garden of Gethsemane. In great emotional distress, He admonished the disciples to pray for strength to remain loyal to Him. He removed Himself a short distance from them and prayed, “Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done” (Luke 22:42).

The “cup” from which Jesus asked to be delivered was not death. He came to die for us. I think the cup represents the frightful alienation from His Father that would lead to His cry on the cross: “My God, My God, why have You forsaken Me?” (Matthew 27:46).

In the garden, He must have been anticipating that time when His Father would turn His back on Him. The coming of the angel assured Him that He was not alone. Yet the reality of the Father’s imminent withdrawal from Him was foremost in His thoughts. He would be taking our sin on Himself and enduring the awesome aloneness of the cross. This realization drove Jesus to pray with so much intensity that “His sweat became like great drops of blood” (Luke 22:44).

And what’s even more amazing is the truth that Jesus endured this suffering for you and me! By:  Herbert Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Thinking It Over
Nothing deserves more quiet reflection than the
time of Jesus’ suffering just before His crucifixion.
Read The Passion Of Christ

The death of Christ is the measure of God’s love for you.

Is He Listening?

My God, My God, why have You forsaken Me? — Matthew 27:46

Today's Scripture : Matthew 26:39-42; 27:45-46

Sometimes it feels as if God isn’t  listening to me.” Those words, from a woman who tried to stay strong in her walk with God while coping with an alcoholic husband, echo the heartcry of many believers. For 18 years, she asked God to change her husband. Yet it never happened.

What are we to think when we repeatedly ask God for something good—something that could easily glorify Him—but the answer doesn’t come? Is He listening or not?

Let’s look at the life of the Savior. In the Garden of Gethsemane, He agonized for hours in prayer, pouring out His heart and pleading, “Let this cup pass from Me” (Matthew 26:39). But the Father’s answer was clearly “No.” To provide salvation, God had to send Jesus to die on the cross. Even though Jesus felt as if His Father had forsaken Him, He prayed intensely and passionately because He trusted that God was listening.

When we pray, we may not see how God is working or understand how He will bring good through it all. So we have to trust Him. We relinquish our rights and let God do what is best.

We must leave the unknowable to the all-knowing One. He is listening and working things out His way. By:  Dave Branon (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Not ours to know the reason why
Unanswered is our prayer,
But ours to wait for God’s own time
To lift the cross we bear. 
—Anon.

When we bend our knees to pray,
God bends His ear to listen.

My God!

Our Father in heaven, hallowed be Your name. — Luke 11:2

Today's Scripture : Matthew 27:32-50

As Jesus hung on the cross, suspended between heaven and earth, He uttered several phrases. Of the things He said while death approached, one phrase seems to stand out in its intensity: “My God, My God, why have You forsaken Me?” (Mt. 27:46).

Imagine it. Jesus Christ, who had enjoyed the glories of heaven with the Father for all of eternity past, was now being forsaken. God had turned His back on Him. Abandoned so that He could be our sin-bearer, Jesus cried out in agony.

Those words, “My God, My God,” represent Jesus’ deeply felt emotions as He suffered there. The personal nature of the pronoun My intensifies the reference to God, as Jesus addressed Him during His suffering.

Contrast Jesus’ wrenchingly painful expression with the way the phrase “My God” is tossed around in our society, and you can sense a problem. So often these words are used flippantly and casually. While Jesus said “My God” in an intense reference to the Sovereign of the universe, many people use it as an offhand reference to some mundane experience.

God’s name is holy. Use it intensely. Use it boldly. But always use it reverently. By:  Dave Branon (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Words are recorded in heaven,
So be careful what you say;
Take not God's holy name in vain,
But walk with Him day by day.
—Shade

If we use God's name loosely, we're taking God too lightly.

THE SEVEN SAYINGS OF THE SAVIOR
SPOKEN ON THE CROSS

 

MATTHEW

MARK

LUKE

JOHN

THE FOLLOWING WORDS
WERE SPOKEN FROM 9 AM - 12 NOON

Father forgive them

 

 

Lk 23:34+

 

Today you shall be with Me in Paradise

 

 

Lk 23:43+

 

Woman, behold, your son!... Behold, your mother!

 

 

 

Jn 19:26-27+

THE FOLLOWING WORDS
WERE SPOKEN ABOUT 3 PM

ELI, ELI, LAMA SABACHTHANI?
MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?

Mt 27:46+

Mk 15:34+

 

 

I am thirsty

 

 

 

Jn 19:28+

It is finished!

 

 

 

Jn 19:30+

Father, INTO YOUR HANDS I COMMIT MY SPIRIT

 

 

Lk 23:46+

 

James Stalker's devotional thoughts on the "Seven Sayings"...click chapter # to go to the article (e.g., 14)

  • 14.   THE FIRST WORD FROM THE CROSS    Luke 23:34.
  • 15.   THE SECOND WORD FROM THE CROSS    Luke 23:39–43.
  • 16.   THE THIRD WORD FROM THE CROSS    John 19:25–27.
  • 17.    THE FOURTH WORD FROM THE CROSS  Matt. 27:46–9; Mark 15:34–6.
  • 18.   THE FIFTH WORD FROM THE CROSS    John 19:28.
  • 19.   THE SIXTH WORD FROM THE CROSS    John 19:30.
  • 20.   THE SEVENTH WORD FROM THE CROSS   Luke 23:46.

SEE ALSO -  What were the seven last words of Jesus Christ on the cross and what do they mean? | GotQuestions.org

Matthew 27:47 And some of those who were standing there, when they heard it, began saying, “This man is calling for Elijah.”

Related Passages:

Mark 15:35+  When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.” 

JESUS' CRY
MISINTERPRETATION or MOCKERY?

And some of those who were standing there, when they heard it, began saying, “This man is calling for Elijah - They heard "Eli" and thought of Elijah who had been miraculously translated to heaven (2Ki 2:1-12) and who was prophesied to be sent "before the coming of the great and terrible day of the LORD." (Mal 4:5-6) Their interpretation obviously was not correct. As we seen in Mt 27:49 they are mocking Jesus right up until the time He takes His finally breath! Oh the depth of human depravity! 

Spurgeon - They knew better, yet they jested at the Savior’s prayer. Mocking him even in his prayers, for they well knew the difference between Eloi and Elijah.

Matthew 27:48 Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink.

Related Passages: 

John 19:28-30+ After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture,  (Ps 69:21) said, “I am thirsty.” (5th Word from Cross or Here) 29 A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth.

Mark 15:36+  Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.”

Psalm 22:15 My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. 

JESUS ACCEPTS 
THE SOUR WINE

Immediately (eutheos) one of them ran, and taking a sponge, he filled (pimplemi) it with sour wine (oxos) and put it on a reed (kalamos), and gave Him a drink - 

Bob Utley on sour wine - "This was the cheap wine that the soldiers drank. Offering this wine was not an act of compassion on the part of the soldiers, but a way to prolong the agony of the crucifixion. Jesus took some because His mouth was so dry that He could not speak (cf. Ps. 22:15). This may have fulfilled Ps. 69:21.

Spurgeon - It always seems to me very remarkable that the sponge, which is the very lowest form of animal life, should have been brought into contact with Christ, who is at the top of all life. In his death, the whole circle of creation was completed.....A person in such agony as Jesus was suffering might have mentioned many pangs that he was enduring; but it was necessary for him to say, "I thirst," in order that another Scripture might be fulfilled. One of them, more compassionate than his companions, ran, and took a sponge, and filled it with vinegar, from the vessel probably brought by the soldiers for their own use, and put it on a reed, and gave him to drink. It always seems to me very remarkable that the sponge, which is the very lowest form of animal life, should have been brought into contact with Christ, who is at the top of all life. In his death the whole circle of creation was completed. As the sponge brought refreshment to the lips of our dying Lord, so may the least of God’s living ones help to refresh him now that he has ascended from the cross to the throne.

Sour wine (3690)(oxos akin to oxys, "sharp,") denotes "sour wine," the ordinary drink of laborers and common soldiers. BDAB - "sour wine, wine vinegar, it relieved thirst more effectively than water and, being cheaper than regular wine, it was a favorite beverage of the lower ranks of society and of those in moderate circumstances." Oxos is used in the NT for Latin posca, i. e. the mixture of sour wine or vinegar and water which the Roman soldiers were accustomed to drink. Oxos is the dynamic equivalent for the Hebrew ḥōmeṣ, referring to “vinegar” 

OXOS - 5V - Matt. 27:48; Mk. 15:36; Lk. 23:36; Jn. 19:29; Jn. 19:30

NET NOTE - Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

Gilbrant - The noun oxos is used in classical Greek to describe “poor wine, ordinary wine” or the “vinegar” made from it (Liddell-Scott). Oxos is distinguished in the New Testament from oinos (3494), “wine,” in that the former is cheaper, more tart, and less desirable than the latter. Mixed with water, oxos was a favorite drink of the poorer classes and Roman soldiers (Bauer). In the kitchen it was used full strength as a table condiment or a cooking seasoning. Physicians attributed medicinal values to it, often prescribing it to reduce fever or to aid digestion (Heidland, “oxos,” Kittel, 5:288). Septuagint Usage - Oxos occurs in only four texts in the Septuagint. The Nazarite was to abstain from wine (oinos) and oxos, “wine vinegar,” because of the intoxicating effects of these fermented drinks (Numbers 6:3). In Ruth 2:14 it was used as a condiment to dip bread in. In Psalm 69:21 (LXX 68:21) the Psalmist lamented his enemies’ mistreatment of him which included giving him vinegar to drink. The Church saw this text as pointing to Jesus on the cross.

New Testament Usage - All four Gospel writers refer to the use of oxos in their accounts of Jesus’ crucifixion. The Gospels of Matthew and Mark observe that immediately on arrival at Golgotha, as Jesus was impaled on the cross, He was given oxos mingled with “gall” (Matthew 27:34; Mark 15:23). The oxos was probably the Roman posca, a “mixture of water, egg, and vinegar that was effective in quenching thirst and popular among the soldiers and the poor” (Ladd, “Vinegar,” International Standard Bible Encyclopedia, 4:987). The “gall” was quite possibly a painkilling drug. Mark assumes that it was intended to alleviate the agony of crucifixion (Mark 15:36). Matthew agrees with Mark, noting that it was administered after Jesus cried, “Eli, Eli, lama sabbachthani.” Some of the bystanders who heard Jesus attempted to restrain the soldier who offered the sour wine, saying, “Let us see whether Elijah will come to save him” (Matthew 27:49).

The Gospel of Luke observes that the soldiers shouted in mockery as they gave Jesus the oxos, saying, “If thou be the King of the Jews, save thyself” (Luke 23:37). Possibly they were making sport of the idea of offering such a cheap drink to a “king.” John’s account emphasizes the aspect of fulfilled prophecy in the act of offering Jesus oxos to drink. According to John, Jesus was aware that the Old Testament description of the Suffering Servant was being fulfilled in graphic detail. Doubtless recalling the Psalmist’s statement in Psalm 69:21, “In my thirst they gave me vinegar to drink,” and realizing this had not occurred, Jesus cried, “I thirst” (John 19:28). When He tasted the oxos He cried, “It is finished” (i.e., all things are now fulfilled) and died.

Because of the different perspectives of each Evangelist it is impossible to conclusively determine whether the “vinegar” offered to Jesus was done in mockery (by giving Him something undrinkable or by giving Him a drink that might prolong His life and hence His suffering) or to be merciful. However, it is clear that in refusing to drink the “vinegar” Jesus demonstrated His commitment to endure His sufferings alone and without alleviation (cf. Horton, The Complete Biblical Library, Matthew, pp.627,635). (Complete Biblical Library)

Norman Geisler -  Mt 27:48—Did Jesus die on the cross or just swoon?

PROBLEM: Many skeptics, as well as Muslims, believe that Jesus did not die on the cross. Some say that He took a drug that put Him in a comalike state and that He later revived in the tomb. Yet the Bible says repeatedly that Christ died on the cross (cf. Rom. 5:8; 1 Cor. 15:3; 1 Thes. 4:14).

SOLUTION: Jesus never fainted or swooned, nor was He drugged on the cross. In fact, He refused the drug customarily offered to the victim before crucifixion to help deaden pain (Matt. 27:34), and He accepted only “vinegar” later (v. 48) to quench His thirst. Jesus’ actual physical death on the cross is supported by overwhelming evidence.

First of all, the OT predicted that Christ would die (Isa. 53:5–10; Ps. 22:16; Dan. 9:26; Zech. 12:10). And Jesus fulfilled the OT prophecies about the Messiah (cf. Matt. 4:14–16; 5:17–18; 8:17; John 4:25–26; 5:39).

Second, Jesus announced many times during His ministry that He was going to die (John 2:19–21; 10:10–11; Matt. 12:40; Mark 8:31). Typical is Matthew 17:22–23 that says, “The Son of Man is about to be betrayed into the hands of men and they will kill Him, and the third day He will be raised up.”

Third, all the predictions of His resurrection, both in the OT (cf. Ps. 16:10; Isa. 26:19; Dan. 12:2) and in the NT (cf. John 2:19–21; Matt. 12:40; 17:22–23), are based on the fact that He would die. Only a dead body can be resurrected.

Fourth, the nature and extent of Jesus’ injuries indicate that He must have died. He had no sleep the night before He was crucified. He was beaten several times and whipped. And He collapsed on the way to His crucifixion carrying His cross. This in itself, to say nothing of the crucifixion to follow, was totally exhausting and life-draining.

Fifth, the nature of the crucifixion assures death. Jesus was on the cross from 9 o’clock in the morning until just before sunset. He bled from wounded hands and feet plus from the thorns that pierced His head. There would be a tremendous loss of blood from doing this for more than six hours. Plus, crucifixion demands that one constantly pull himself up in order to breathe, thus sending excruciating pain from the nails. Doing this all day would kill nearly anyone even if they were previously in good health.

Sixth, the piercing of Jesus’ side with the spear, from which came “blood and water” (John 19:34), is proof that He had physically died before the piercing. When this has happened, it is a medical proof that the person has already died (see point eleven below).

Seventh, Jesus said He was in the act of dying on the cross when He declared “Father, into Your hands I commend My spirit” (Luke 23:46). And “having said this, He breathed His last” (v. 46). John renders this, “He gave up His spirit” (John 19:30). His death cry was heard by those who stood by (vv. 47–49).

Eighth, the Roman soldiers, accustomed to crucifixion and death, pronounced Jesus dead. Although it was a common practice to break the legs of the victim to speed death (so that the person can no longer lift himself and breathe), they did not even break Jesus’ legs (John 19:33).

Ninth, Pilate double-checked to make sure Jesus was dead before he gave the corpse to Joseph to be buried. “Summoning the centurion, he asked him if He had been dead for some time. And when he found out from the centurion, he granted the body to Joseph” (Mark 15:44–45).

Tenth, Jesus was wrapped in about 75 pounds of cloth and spices and placed in a sealed tomb for three days (John 19:39–40; Matt. 27:60). If He was not dead by then, which He clearly was, He would have died from lack of food, water, and medical treatment.

Eleventh, medical authorities who have examined the circumstances and nature of Christ’s death have concluded that He actually died on the cross.

An article in the Journal of the American Medical Society (March 21, 1986) concluded:

Clearly, the weight of historical and medical evidence indicates that Jesus was dead before the wound to his side was inflicted and supports the traditional view that the spear, thrust between his right rib, probably perforated not only the right lung but also the pericardium and heart and thereby ensured his death. Accordingly, interpretations based on the assumption that Jesus did not die on the cross appear to be at odds with modern medical knowledge (On the Physical Death of Jesus Christ by William D. Edwards, MD; Wesley J. Gabel, MDiv; Floyd E. Hosmer, MS, AMI) (When Critics Ask page 309)

Matthew 27:49 But the rest of them said, “Let us see whether Elijah will come to save Him.”

JEWS MOCK JESUS 
REGARDING RESCUE BY ELIJAH

But the rest of them said, “Let us see whether Elijah will come to save (sozo) Him - The Jews appear to be mocking Jesus! This is derisive mockery even up to the very last breath of Jesus! Amazing depravity!  See Chart on the 4 episodes of mocking Jesus.

NET NOTE - Early and important manuscripts (a B C L G pc) have another sentence at the end of this verse: "And another [soldier] took a spear and pierced him in the side, and water and blood flowed out." This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ f1, 13 33 𝔐 lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.

Bob Utley adds "At this point there is another added phrase from John 19:34. It is absent in the ancient Greek uncial manuscripts A, D, K, and the Greek texts of Origen, Jerome, and Augustine, but present in א, B, C, and L. It is hard to decide on the originality of this passage because (1) it seems to be an assimilation from John, (2) it seems to be out of chronological order, (3) yet it is present in several good manuscripts. Was Jesus pierced before He died? The UBS4 gives the shorter text a "B" rating (almost certain). In the context of Matthew, Jesus had not died yet!

Matthew 27:50 And Jesus cried out again with a loud voice, and yielded up His spirit.

Related Passages:

Psalm 22:15 (see Utley's comments on Ps 22) My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. 

Psalm 31:5  Into Your hand I commit my spirit; You have ransomed me, O LORD, God of truth. 

JESUS' FINAL
CRY FROM THE CROSS

And Jesus cried out (krazo) again with a loud voice (megas + phone - think "megaphone"), and yielded up (aphiemi) His spirit (pneuma - that which animates or gives life to the body) - Cried out is not anaboao as in Mt 27:46 but krazo which describes a loud cry, Matthew adding that it was with a loud voice which would seen to accentuate the decibel level! Although Jesus was dying, this cry indicates considerable residual strength. Yielded up (aphiemi) means He sent it away or gave up His life. The verb yielded up is in the active voice indicating Jesus' sovereign and volitional choice over the exact timing of His own death, something He had alluded to in John 10:17,18+.

Regarding the phrase yielded up His spirit, compare the other Gospel descriptions:

John 19:30+  (SIXTH SAYING) Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit. (See Chart on Seven Sayings)

Mark 15:37+  And Jesus uttered a loud cry, and breathed His last.

Luke 23:46+   (SEVENTH SAYING) And Jesus, crying out with a loud voice, said, “Father, INTO YOUR HANDS I COMMIT MY SPIRIT.” Having said this, He breathed His last. (See Chart on Seven Sayings)

What did Jesus actually cry out loudly? I would favor the cry in Luke 23:46+. 

Luke 23:46+ (THE SEVENTH OF SEVEN SAYINGS) And Jesus, crying out with a loud voice, said, “Father, INTO YOUR HANDS I COMMIT MY SPIRIT.” Having said this, He breathed His last. 

Spurgeon - Christ’s strength was not exhausted; his last word was uttered "with a loud voice", like the shout of a conquering warrior. He need not have died on account of any infirmity in himself; but voluntarily, for your sake, for your sake and mine, he "yielded up the Spirit." Blessed be his holy name!

Spurgeon - Christ’s strength was not exhausted; his last word was uttered with a loud voice, like the shout of a conquering warrior. And what a word it was, "It is finished"! Thousands of sermons have been preached upon that little sentence; but who can tell all the meaning that lies compacted within it? It is a kind of infinite expression for breadth, and depth, and length, and height altogether immeasurable. Christ’s life being finished, perfected, completed, he yielded up the Spirit, willingly dying, laying down his life as he said he would: "I lay down my life for the sheep. I lay it down of myself. I have power to lay it down, and I have power to take it again."

Henry Morris - The "loud voice" was undoubtedly the great victory cry: "It is finished!" (John 19:30). He had not only suffered the terrible physical pain, but also the essence of hell itself. Thus, He could now merely commit His Spirit into the hands of His Father (Luke 23:46). The death of Christ was uniquely volitional. No other man or woman can simply decide to die and then yield up the ghost, but Christ did. "No man taketh it from me," He said, "but I lay it down of myself" (John 10:18). (Borrow The Defender's Study Bible page 1052ff)

Cried out (2896) krazo refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)"  It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison)" Krazō was also a technical, rabbinic term to refer to the loud summons of a prophet, needing to be heard. In Lk 18:39+ the blind beggar cried  "to cry clamorously; to scream or shriek." (You can almost hear hid shrieking! He is motivated because he is blind and thinks this Man might help him see!)

It is notable that this same verb krazo is used 3 times in the Septuagint translation of Psalm 22 - Ps. 22:2; Ps. 22:5; Ps. 22:24; 

Psalm 22:2  O my God, I cry by day, but You do not answer; And by night, but I have no rest. 

Psalm 22:5  To You they cried out and were delivered; In You they trusted and were not disappointed. 

Psalm 22:24 For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from him; But when he cried to Him for help, He heard. 

Krazo - 54x/53v - cried(20), cries(2), cry(5), crying(12), screaming(1), screams(1), shout(1), shouted(4), shouting(8). Matt. 8:29; Matt. 9:27; Matt. 14:26; Matt. 14:30; Matt. 15:22; Matt. 15:23; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 27:23; Matt. 27:50; Mk. 3:11; Mk. 5:5; Mk. 5:7; Mk. 9:24; Mk. 9:26; Mk. 10:47; Mk. 10:48; Mk. 11:9; Mk. 15:13; Mk. 15:14; Lk. 9:39; Lk. 19:40; Jn. 1:15; Jn. 7:28; Jn. 7:37; Jn. 12:44; Acts 7:57; Acts 7:60; Acts 14:14; Acts 16:17; Acts 19:28; Acts 19:32; Acts 19:34; Acts 21:28; Acts 21:36; Acts 23:6; Acts 24:21; Rom. 8:15; Rom. 9:27; Gal. 4:6; Jas. 5:4; Rev. 6:10; Rev. 7:2; Rev. 7:10; Rev. 10:3; Rev. 12:2; Rev. 14:15; Rev. 18:2; Rev. 18:18; Rev. 18:19; Rev. 19:17

His Pain For Our Gain

He made Him who knew no sin to be sin for us. — 2 Corinthians 5:21

Today's Scripture : Matthew 27:27-50

Every year I hear about people who have their hands and feet nailed to a cross for a brief time to imitate the crucifixion of Christ. These misguided souls may mean well, but their futile self-torture is only a tiny fraction of the Lord’s physical pain—and nothing of His deep spiritual agony.

After a night of humiliating abuse and vicious scourging, which was enough to kill some people, Jesus was wracked with horrendous pain during His 6 hours on the cross. But far worse was the agony in His soul. During the 3 hours of darkness, He endured the God-forsakenness of hell.

The prophet Isaiah declared the suffering Servant to be absolutely without fault, but said, “It pleased the Lord to bruise Him” and to “make His soul an offering for sin” (Isa. 53:10). The apostle Paul said that God made the sinless One “to be sin for us” (2 Cor. 5:21). Not until Jesus knew He had endured the full measure of God’s judgment against our sins did He say, “It is finished!” (Mt. 27:50; Jn. 19:30).

We can only faintly comprehend the mystery of what our Savior endured. But we trust Him and rejoice in the assurance that He paid the full penalty for all our sins. Christ’s deepest pain opened the door to our greatest joy. By:  Herbert Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

The Lord was crucified for us;
He gave His life so we would gain
Eternal life and endless joy
In heaven where there is no pain.
—Sper

Christ endured the agony of the cross so we could enjoy the glory of heaven.

QUESTION - What time was Jesus crucified? What time did Jesus die on the cross?

NOTE: SEE MORE IN DEPTH DISCUSSION OF TIMING OF EVENTS THIRD HOUR, SIXTH HOUR, NINTH HOUR 

ANSWER - The gospel writers make several references regarding the time of Jesus’ crucifixion. Putting all those references together gives us an idea of the time of day that Jesus died. In this article, we will use the NASB because it presents a literal translation of the time references recorded in the original Greek.

We know that Jesus was arrested at night and was brought to Pilate the next morning. Matthew 27:1–2 tells us,

“Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; and they bound Him, and led Him away and delivered Him to Pilate the governor.”

There was a series of hearings before Pilate and Herod, who was in Jerusalem for the Passover (see Luke 23:6–15). But Pilate had to make the final decision. Pilate had wanted to set Jesus free (Luke 23:20), but ultimately felt it more advantageous to appease the crowd.

“When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, ‘I am innocent of this Man’s blood; see to that yourselves.’ And all the people said, ‘His blood shall be on us and on our children!’ Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified” (Matthew 27:24–26).

Matthew provides some clues as to the time Jesus was crucified: “Now from the sixth hour darkness fell upon all the land until the ninth hour. About the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, My God, why have You forsaken Me?’ And some of those who were standing there, when they heard it, began saying, ‘This man is calling for Elijah.’ Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. But the rest of them said, ‘Let us see whether Elijah will come to save Him.’ And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split” (Matthew 27:45–51). So according to Matthew, Jesus died “about the ninth hour.” Luke 23:44–47 agrees with Matthew about the darkness at the sixth hour and Jesus’ death about the ninth hour. Mark 15:25 adds further information: “It was the third hour when they crucified Him,” and the rest of the account agrees with Matthew and Luke about the times of darkness and Jesus’ death.

So, putting Synoptic Gospels’ accounts together, Jesus was crucified at the third hour. Darkness descended at the sixth hour until the ninth hour, and Jesus died about the ninth hour. Jesus was on the cross for about six hours, three of those in total darkness. In modern reckoning, a new day starts at midnight, so the third hour would be 3:00 AM. However, the Jewish day started at sundown, but hours were counted from sunup, which would be roughly 6:00 AM. So the third hour when Jesus was crucified would be three hours after sunup, or about 9:00 AM. The sixth hour when darkness descended would be roughly noon, and the ninth hour when Jesus died would be about 3:00 PM. This is all rather straightforward, except that John seems to record something different.

John 19:13–14 says,

“Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour.”

John seems to place the hearing before Pilate “about” noon, which would conflict with Mark, who records that Jesus was crucified at the third hour or 9:00 AM.

There are several possible solutions to the seeming discrepancy. Some have suggested that John is counting hours from midnight (the “Roman” method), so the sixth hour would be about 6:00 AM. This solves the problem of chronology; however, D. A. Carson, citing research by Henry Morris, thinks this unlikely, as this reckoning was normally reserved for Roman legal documents (BORROW The Gospel according to John PAGE 604). Merrill Tenney points out that this “Roman” method would be inconsistent with John’s other notations of time (NIV Bible Commentary, Volume 2, New Testament, “John,” Zondervan, 1994, p. 363). Andreas Kostenberger also notes that John appears to use the traditional sunup-to-sundown frame of reference when referring to time in John 1:39 where the tenth hour seems to refer to late afternoon (4:00 PM), not 10:00 AM (Baker Exegetical Commentary on the New Testament, “John,” Baker Academic, 2004, p. 74–75). So the “Roman time” solution seems to be unlikely.

Another proposed solution is to attribute John’s mention of the sixth hour to a scribal error. In this theory, an early copyist of John mistakenly wrote Ϝ (the Greek numeral digamma, or 6) instead of Γ (the Greek numeral gamma, or 3). This would make John and Mark to be in complete agreement; however, Carson points out that there is absolutely no manuscript evidence for this variant (op cit, p. 606). Therefore, this solution rests upon conjecture entirely.

Kostenberger, although he does not necessarily endorse the idea, suggests that John may be making a theological point here and is not attempting to give a literal indication of the time (op cit, p. 536). The Paschal lamb selection would normally take place at noon on the day before Passover. Therefore, when Jesus was selected for crucifixion, John makes reference to noon (the sixth hour) to emphasize the fact that the Lamb of God had been selected. However, this solution has its own chronological difficulties. The “day of preparation” mentioned in John 19:14 is most likely preparation for the Passover Sabbath, not the Passover Feast that would require the lamb to be selected. The fact that Jesus had already eaten the Passover with His disciples would seem to indicate that the meal itself has already occurred.

Kostenberger (p. 538) and Carson (p. 605) prefer a solution based on the imprecise methods of ancient timekeeping. Before the use of watches and other precise timekeeping devices, the day was usually divided up into three-hour blocks, and people often estimated and rounded off the time. If it was mid-morning, say 10:30, one person might have rounded down and called it the third hour (9:00 AM); another person might have rounded up and called it the sixth hour (noon). In this solution, there is no discrepancy, just a difference in the way each writer estimated the time. (Even in modern times with digital clocks that tell time down to the second, we often round to the nearest quarter or half hour.) According to this solution, the choice between the third and the sixth hour would be a matter of personal estimation. It is possible that John and Mark “rounded off” the times in keeping with custom.

In the final analysis, this may be a case of expecting modern scientific precision from an ancient book.

Carson puts it this way:

“More than likely we are in danger of insisting on a degree of precision in both Mark and John which, in the days before watches, could not have been achieved. The reckoning of time for most people, who could not very well carry sundials and astronomical charts, was necessarily approximate. If the sun was moving toward mid-heaven, two different observers might well have glanced up and decided respectively that it was ‘the third hour’ or ‘about the sixth hour’” (BORROW The Gospel according to John PAGE 604).

Taking all the evidence together, Jesus was crucified at some time in the morning, and He died at some time in the afternoon. He would have spent somewhere between three and six hours on the cross, with a good portion of that time in total darkness. The gospel writers were not overly interested in precision in this matter. They were far more concerned with the theological implications, which they faithfully recorded.

Related Resource

Matthew 27:51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split.

Related Passages: 

Mark 15:38+  And the veil of the temple was torn in two from top to bottom.

Luke 23:45+  because the sun was obscured; and the veil of the temple was torn in two.

Hebrews 6:19-20 This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, 20 where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.

Hebrews 9:6-14 Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, 7 but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. 8 The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, 9 which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, 10 since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.  11 But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; 12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. 13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? 

SPLIT ROCKS FORESHADOW
JESUS' RESURRECTION

And behold (idou) or “Lo and behold!" serves to call attention to the following event. The tearing of the veil marks the end of the Old Covenant and the need to approach God through blood sacrifices. Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" 

The veil (katapetasma) of the temple (naos) was torn (schizo) in two from top to bottom - Torn (schizo) is in the passive voice, in this context indicative of the divine passive! In short, the veil was torn supernaturally. If it had been natural tearing as associated with the earthquake one would expect the tear to be first from the bottom. This tear was demonstration of His words in Mt 12:6+ where He said "something greater than the temple is here." The tearing is also reasonably seen as a foreshadowing of the literal destruction of the Jewish Temple in 70 AD. This tearing would in effect mark the end of the need for the sacrificial system and would open the way into the presence of God. The writer of Hebrews said it this way...

Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (Heb 10:19-22+)

And the earth shook (seio) and the rocks (petra) were split (schizo) - Both of these geological events emphasize the supernatural nature ang point to something of monumental import or great significance. It also sets the stage for the opening of the tombs in Mt 27:52. 

D. A. Carson: If the death of Jesus opened up a fresh access to God that made the OT sacrificial system and the Levitical high priesthood obsolete, then an entire change in the Mosaic covenant must follow. It is impossible to grapple with Matthew’s fulfillment themes and see how even the law points prophetically to Messiah and hear Jesus’ promise of a new covenant grounded in his death (26:26–29) without seeing that the tearing of the veil signifies the obsolescence of the temple ritual and the law governing it. Jesus himself is the New Temple, the meeting place of God and man; the old is obsolete. The rent veil does indeed serve as a sign of the temple’s impending destruction—a destruction conceived not as a brute fact but as a theological necessity. (See Matthew - Google Book for more detail)

Spurgeon - Christ’s death was the end of Judaism: The veil of the temple was rent in twain from the top to the bottom. As if shocked at the sacrilegious murder of her Lord, the temple rent her garments, like one stricken with horror at some stupendous crime. The body of Christ being rent, the veil of the temple was torn in twain from the top to the bottom. Now was there an entrance made into the holiest of all, by the blood of Jesus; and a way of access to God was opened for every sinner who trusted in Christ’s atoning sacrifice. See what marvels accompanied and followed the death of Christ: The earth did quake, and the rocks rent; and the graves were opened. Thus did the material world pay homage to him whom man had rejected; while nature’s convulsions foretold what will happen when Christ’s voice once more shakes not the earth only, but also Heaven. These first miracles wrought in connection with the death of Christ were typical of spiritual wonders that will be continued until he comes again, —rocky hearts are rent, graves of sin are opened, those who have been dead in trespasses and sins, and buried in sepulchers of lust and evil, are quickened, and come out from among the dead, and go unto the holy city, the New Jerusalem.

Henry Morris - This veil was a heavy curtain separating the Holy Place in the temple from the Holy of Holies, behind which the glory of God met with the high priest just once each year, on the Day of Atonement. For it to be torn in two, especially from top to bottom, even in an earthquake, would seem to require a miracle, possibly an unseen angelic hand. Symbolically, this tearing of the veil would mean that Christ had now opened the way for all to enter directly into the presence of God. We now may have "boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Hebrews 10:19,20). (Borrow The Defender's Study Bible page 1052ff)

NET NOTE - The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

We have an open way through Christ to the throne of grace,
or mercy-seat now, and to the throne of glory hereafter.

Matthew Henry's Concise - Mt 27:51-56. The rending of the veil signified that Christ, by his death, opened a way to God. We have an open way through Christ to the throne of grace, or mercy-seat now, and to the throne of glory hereafter. When we duly consider Christ's death, our hard and rocky hearts should be rent; the heart, and not the garments. That heart is harder than a rock that will not yield, that will not melt, where Jesus Christ is plainly set forth crucified. The graves were opened, and many bodies of saints which slept, arose. To whom they appeared, in what manner, and how they disappeared, we are not told; and we must not desire to be wise above what is written. The dreadful appearances of God in his providence, sometimes work strangely for the conviction and awakening of sinners. This was expressed in the terror that fell upon the centurion and the Roman soldiers. We may reflect with comfort on the abundant testimonies given to the character of Jesus; and, seeking to give no just cause of offence, we may leave it to the Lord to clear our characters, if we live to Him. Let us, with an eye of faith, behold Christ and him crucified, and be affected with that great love wherewith he loved us. But his friends could give no more than a look; they beheld him, but could not help him. Never were the horrid nature and effects of sin so tremendously displayed, as on that day when the beloved Son of the Father hung upon the cross, suffering for sin, the Just for the unjust, that he might bring us to God. Let us yield ourselves willingly to his service. 

Behold (2400) idou  is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" In 2Cor 5:17 Paul uses idou, to get his reader's attention as he introduces the truth that the one who in now in Christ is a qualitatively new person. (see also notes above on "behold")

Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!"

Veil (2665) katapetasma from kata = down + petomai = flies) literally means that which is spread out over or downward and hence a veil, a curtain or a cloth drape. It describes that which falls down and thus a curtain or cloth hanging over an opening. The katapetasma was the veil of the tabernacle or temple used to separate the Most Holy Place (Holy of holies - place of the Ark of the Covenant) from the Holy Place. The hope, the anchor, takes hold in the very presence of God. Christ Himself who is there and is the pledge of all that is coming, prevents us from making shipwreck. According to the Talmud, the veils were 60 feet long and 30 feet wide, about the thickness of a man’s palm (four inches), and composed of elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide (cf. m. Ṣeqal. 8:5).. The veils were so heavy that it took 300 priests to hang them, according to Jewish tradition.

Katapetasma - 6v - Matt. 27:51; Mk. 15:38; Lk. 23:45; Heb. 6:19; Heb. 9:3; Heb. 10:20

QUESTION: What was the significance of the temple veil being torn in two when Jesus died? (WATCH VIDEO)

ANSWER - During the lifetime of Jesus, the holy temple in Jerusalem was the center of Jewish religious life. The temple was the place where animal sacrifices were carried out and worship according to the Law of Moses was followed faithfully. Hebrews 9:1-9 tells us that in the temple a veil separated the Holy of Holies—the earthly dwelling place of God’s presence—from the rest of the temple where men dwelt. This signified that man was separated from God by sin (Isaiah 59:1-2). Only the high priest was permitted to pass beyond this veil once each year (Exodus 30:10; Hebrews 9:7) to enter God’s presence for all of Israel and make atonement for their sins (Leviticus 16).

Solomon’s temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first-century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. An early Jewish tradition says that the veil was about four inches thick, but the Bible does not confirm that measurement. The book of Exodus teaches that this thick veil was fashioned from blue, purple, and scarlet material and fine twisted linen.

The size and thickness of the veil make the events occurring at the moment of Jesus’ death on the cross so much more momentous. “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a).

So, what do we make of this? What significance does this torn veil have for us today? Above all, the tearing of the veil at the moment of Jesus’ death dramatically symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. It signified that now the way into the Holy of Holies was open for all people, for all time, both Jew and Gentile.

When Jesus died, the veil was torn, and God moved out of that place never again to dwell in a temple made with human hands (Acts 17:24). God was through with that temple and its religious system, and the temple and Jerusalem were left “desolate” (destroyed by the Romans) in A.D. 70, just as Jesus prophesied in Luke 13:35. As long as the temple stood, it signified the continuation of the Old Covenant. Hebrews 9:8-9 refers to the age that was passing away as the new covenant was being established (Hebrews 8:13).

In a sense, the veil was symbolic of Christ Himself as the only way to the Father (John 14:6). This is indicated by the fact that the high priest had to enter the Holy of Holies through the veil. Now Christ is our superior High Priest, and as believers in His finished work, we partake of His better priesthood. We can now enter the Holy of Holies through Him. Hebrews 10:19-20 says, “We have confidence to enter the Most Holy Place by the blood of Jesus by a new and living way opened for us through the curtain, that is, his body.” Here we see the image of Jesus’ flesh being torn for us just as He was tearing the veil for us.

The profound significance of the tearing of the veil is explained in glorious detail in Hebrews. The things of the temple were shadows of things to come, and they all ultimately point us to Jesus Christ. He was the veil to the Holy of Holies, and through His death the faithful now have free access to God.

The veil in the temple was a constant reminder that sin renders humanity unfit for the presence of God. The fact that the sin offering was offered annually and countless other sacrifices repeated daily showed graphically that sin could not truly be atoned for or erased by mere animal sacrifices. Jesus Christ, through His death, has removed the barriers between God and man, and now we may approach Him with confidence and boldness (Hebrews 4:14-16).

Related Resources:

C H Spurgeon—Matthew 27:51 Morning and Evening

No mean miracle was wrought in the rending of so strong and thick a veil; but it was not intended merely as a display of power—many lessons were herein taught us. The old law of ordinances was put away, and like a worn-out vesture, rent and laid aside. When Jesus died, the sacrifices were all finished, because all fulfilled in him, and therefore the place of their presentation was marked with an evident token of decay. That rent also revealed all the hidden things of the old dispensation: the mercy-seat could now be seen, and the glory of God gleamed forth above it. By the death of our Lord Jesus we have a clear revelation of God, for he was “not as Moses, who put a veil over his face.” Life and immortality are now brought to light, and things which have been hidden since the foundation of the world are manifest in him. The annual ceremony of atonement was thus abolished. The atoning blood which was once every year sprinkled within the veil, was now offered once for all by the great High Priest, and therefore the place of the symbolical rite was broken up. No blood of bullocks or of lambs is needed now, for Jesus has entered within the veil with his own blood. Hence access to God is now permitted, and is the privilege of every believer in Christ Jesus. There is no small space laid open through which we may peer at the mercy-seat, but the rent reaches from the top to the bottom. We may come with boldness to the throne of the heavenly grace. Shall we err if we say that the opening of the Holy of Holies in this marvellous manner by our Lord’s expiring cry was the type of the opening of the gates of paradise to all the saints by virtue of the Passion? Our bleeding Lord hath the key of heaven; he openeth and no man shutteth; let us enter in with him into the heavenly places, and sit with him there till our common enemies shall be made his footstool.

The Torn Veil

We have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body. Hebrews 10:19–20

Today's Scripture & Insight : Hebrews 10:10–23

It was a dark and somber day in the outskirts of Jerusalem. On a hill just outside the city walls, a Man who’d been attracting crowds of eager followers for the past three years hung in disgrace and pain on a rough wooden cross. Mourners wept and wailed in sorrow. The light of the sun no longer brightened the afternoon sky. And the intense suffering of the Man on the cross ended when He cried out in a loud voice, “It is finished” (Matthew 27:50; John 19:30).

At that very moment, another sound came from the great temple across town—the sound of ripping fabric. Miraculously, without human intervention, the huge, thick veil that separated the outer temple from the holy of holies tore in two from top to bottom (Matthew 27:51).

That torn curtain symbolized the reality of the cross: a new way was now open to God! Jesus, the Man on the cross, had shed His blood as the last sacrifice—the one true and sufficient sacrifice (Hebrews 10:10)—which allows all who believe in Him to enjoy forgiveness and enter into a relationship with God (Romans 5:6–11).

Amidst the darkness of that original Good Friday, we received the best news ever—Jesus opened a way for us to be saved from our sins and to experience fellowship with God forever (Hebrews 10:19–22). Thank God for the message of the torn veil! By:  Dave Branon (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

How has the reality of what happened on Good Friday brought you from darkness to light? What does it mean for you to experience a relationship with God?

Matthew 27:52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;

RESURRECTION
PREVIEW

The events of Matthew 27:52-53 are only described by Matthew. 

The tombs were opened, and many bodies of the saints (how many? we do not know) who had fallen asleep (koimao - euphemism for death) were raised (bodily resurrected) - Only Matthew describes this unusual event. How were the tombs opened? In the immediate context Matthew has just described the earth shook and the rocks were split, which would support the premise that the resurrection event was associated with with the earthquake.

Were opened is passive voice, clearly a divine passive in this context, i.e., God brought this about. Were raised is also a divine passive, but it leaves open the question of whether these saints were raised like Lazarus (Jn 11) who went on to live a "normal" life or whether they were raised in glorified bodies and then taken up with Christ to heaven (most favor this latter interpretation but I think this is one of those questions we will have to wait until we are in heaven to discover the answer.)

Bob Utley - This was caused by the earthquake (cf. Matt. 27:54). Exactly when the people came back to life is uncertain. This resuscitation seems linked to Jesus' resurrection (cf. Matt. 27:53). But the text seems to place the event at Jesus' death. There is ambiguity here as to who, when, where and why. This information is unique to Matthew. who had fallen asleep" Sleep is an OT euphemism for death (i.e., used mostly in Kings and Chronicles). This is not a proof-text for the theory of "soul sleep." The Scripture must be interpreted in light of the meaning of the words to the first hearers/readers!

D. A. Carson: The resurrection of the hagioi (“saints,” i.e., “holy people,” v.52) remains extraordinarily difficult for two reasons. First, its extreme brevity and lack of parallels raise many unanswered questions: What kind of bodies do these “holy people” have? Do they die again? How many people saw them? How public were these appearances? Second, a quick reading of the text gives the impression that though the holy people were raised when Jesus died, they did not leave the tombs and appear to the citizens of the “holy city” until after Jesus’ resurrection (Mt 27:53). What were they doing in between? (See Matthew - Google Book)

Charles Swindoll makes a good point on who was raised - One plausible interpretation pertaining to who was raised suggests that it was not all the dead saints who were raised, but just some who had died recently. The text implies that these “saints” were recognizable to many in Jerusalem, which suggests that they were not ancient ancestors whose identities were long forgotten. In line with this understanding, they may have been followers of Jesus who had died during His earthly ministry. Presumably, they would have been raised in restored mortal bodies, like Lazarus (John 11:43-44). As such, they would have eventually died again, with hopes of their future, glorious resurrection. Another possible view is that with Jesus’ resurrection, some (or all) of the Old Testament saints (perhaps along with those people who had recently died during Jesus’ ministry) were raised in glorious resurrection bodies just like Jesus’. Jesus was, indeed, the “first fruits” (1 Cor. 15:23), meaning that He was the first to be raised in such a glorified body – immortal, incorruptible, and fit for eternal, heavenly existence. If this is the case, then Christ brought with Him to heaven a select group of saints in their glorious bodies to be the first to participate in the resurrection harvest that will occur for others at the Second Coming. A few of these were permitted to appear to people in Jerusalem as a sign of Jesus’ resurrection power. (See Insights on Matthew 16–28 - Page 297 - Google Book) 

NET NOTE - The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

Henry Morris - Not only had the light of the world gone out, but also the earth's great foundation Rock had been smitten (compare Exodus 17:6). But the veil had been rent and the graves of the saints were opened. The saints whose bodies were raised could only have been the men and women who had died in faith before the first coming of Christ. Until Christ set them free, their souls had been resting in that division of Hades called "Abraham's bosom" (Luke 16:22). However, when "he ascended up on high, he led captivity captive" after He had "descended first into the lower parts of the earth" (Ephesians 4:8,9). (Borrow The Defender's Study Bible page 1052ff)

QUESTION - What is the meaning of those who were raised to life at Jesus’ death (Matthew 27:52-53)?

ANSWER - Matthew 27:50-53 records, “And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many.”

This event occurred as a testimony to the immortal power ascribed to Jesus Christ alone (1 Timothy 6:14-16). Only God has the power of life and death (1 Samuel 2:6; Deuteronomy 32:29). Therefore, the resurrection is the cornerstone of Christianity. All other religions and their respective leaders do not serve a risen Lord. By overcoming death, Jesus Christ immediately receives precedence because He came back to life when everyone else did not. The resurrection has given us a reason to tell others about Him and place trust in God (1 Corinthians 15:14). The resurrection has given us assurance that our sins are forgiven (1 Corinthians 15:17). Paul clearly says in this verse that no resurrection equals zero forgiveness of our sins. And, finally, the resurrection has given us a reason to have hope today (1 Corinthians 15:20-28). If Christ was not raised from the dead, then Christians would be no better off spiritually than non-Christians. But the fact is that God did raise "Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification" (Romans 4:24-25).

The raising of the saints fits into the overall rhetorical devices and strategies used by Matthew in his gospel. Examining Ezekiel 37 and the bones raised to life in connection with this story reveals that an Old Testament prophecy was fulfilled in the raising of these saints. Additionally, the raising of the saints relates directly to the coming kingdom. The raising of a few and not all of the saints shows that Jesus has power to resurrect, but also points forward to the second coming and judgment of Jesus Christ, which will include all those whose names are written in the Book Life by faith in the grace of God. Knowing that Jesus has died and conquered death through His resurrection ought to hasten our desire to repent and trust Him alone for salvation so we too can one day be resurrected “in the twinkling of an eye” (1 Corinthians 15:52).

Related Resources:

Norman Geisler - When Cultists Ask page 305 

MATTHEW 27:52–53—Is the opening of the graves in this verse evidence of the bodily assumption of Mary, as some Catholic scholars claim?

MISINTERPRETATION: Roman Catholic scholar Ludwig Ott argues that the fact that the graves were opened after Jesus’ resurrection and many saints emerged shows the “probability” of the bodily assumption of Mary. For if “the justified of the Old Covenant were called to perfection of salvation immediately after the conclusion of the redemptive work of Christ, then it is possible and probable that the Mother of the Lord was called to it also” (Ott, 1960, 209).

CORRECTING THE MISINTERPRETATION: The fact that some saints arose immediately after Jesus’ resurrection in no way indicates that Mary (who was still alive at the time) was bodily assumed into heaven. The text speaks only of being raised from the graves, not of ascension into heaven. Many scholars believe these saints, such as Lazarus, were only resuscitated in mortal bodies, not permanently resurrected in immortal bodies.

  Mary is not mentioned in the group that was raised, nor is there any mention anywhere in Scripture of her being raised any time later. So the belief that Mary was bodily assumed into heaven has no real basis in this text or any text of Scripture.

  It is significant that Catholic authorities admit that “the idea of the bodily assumption of Mary is first expressed in certain transitus-narratives of the fifth and sixth centuries.” They acknowledge that these are apocryphal (Ibid., 209–10)

Matthew 27:53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many.

RESURRECTION OF
THE DEAD

The events of Matthew 27:52-53 are only described by Matthew. 

And coming out of the tombs after His resurrection (egersis) they entered the holy city and appeared (emphanizo) to many - Jesus Himself has not yet been raised, so the resurrection of the saints did not actually occur until after Jesus was raised, even though the account in Mt 27:52 at first reading suggests that their resurrection coincides with his death. The phrase appeared to many implies that the "many" understood in some way that these were previously dead people now walking around alive. How did they know they were resurrected? Were they glorified (I doubt that)? Or were they people that the many knew prior to their death (possibly)?

The Greek word for resurrection is egersis (from egeiro) and is used only here in the Bible. Egersis is strictly speaking an action of waking or rousing and then a coming back to life, an awakening from the dead, a reanimation of the dead. Egersis is used in classical Greek from the Fifth Century B.C. (especially by Hippocrates) to mean “rousing or stimulation of the spirit.” It is used in reference to the erection of walls or buildings, recovery from sickness, rising from sleep or from sitting (see Lxx use in Ps 139:2). The more common term for resurrection is anastasis. 

C H Spurgeon - These were early proofs of his resurrection power. These first-fruits prove that the harvest is sure

Charles Swindoll:  All these events announced, as a sort of wordless sermon, that the One who was crucified as King of the Jews was no charlatan or madman. Anybody with an eye to see or an ear to hear would have recognized that something extremely significant had just happened.

Henry Morris - after His resurrection.  The Old Testament saints could only receive their glorified resurrection bodies after Christ had been raised, for Christ must "become the firstfruits of them that slept" (1 Corinthians 15:20). Although this is apparently the only specific reference to the resurrection of these pre Christian-era believers, no other interpretation seems plausible. Evidently their new bodies were seen by people on the earth during the brief period between Christ's resurrection and His initial ascent to heaven (John 20:17). (Borrow The Defender's Study Bible page 1052ff)

Appeared (Made clear) (1718) emphanizo from en = in, into + phaino = show, make visible, make conspicuous) means to make visible, to lay something open to view (clear or plain) so all can see (Jn 14:22, cp Ex 33:13 = idea is "reveal Yourself to me", Mt 27:53, He 9:24). To provide information so as to make clear, to explain or to inform (Acts 23:22, He 11:14, Jn 14:21 Isa 3:9). To present evidence or bring charges as in a formal judicial report (Acts 24:1, 25:2, Esther 2:22) NIDNTT writes that in secular Greek emphanizo "is used basically in the sense of to manifest, exhibit, and passively to become visible. The word also connotes the ideas of making plain (Plato, Sophocles), declaring or explaining (Aristotle). The adjective emphanēs connotes the idea of visible, open, manifest.

Emphanizo - 10v - Matt. 27:53; Jn. 14:21; Jn. 14:22; Acts 23:15; Acts 23:22; Acts 24:1; Acts 25:2; Acts 25:15; Heb. 9:24; Heb. 11:14

Matthew 27:54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!”  

Related Passages:

Mark 15:39+  When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!"

What caused the reaction of the centurion? Matthew 27:54 says (1) saw the earthquake and (2) things that had happened (cf Lk 23:47) and (3) the way He breathed His last. This pagan Roman centurion had several reactions (2 only found in Luke's account) to Jesus' death - (1) He began praising God (2) he declared Jesus was certainly innocent, (3) he became frightened (Mt 27:54) and (4) he declared Him to be the Son of God. How could a pagan Roman soldier recognize Jesus was the Son of God? The only way he could have done this is the same way that Peter was able to do it in Mt 16:17, where Jesus explained "flesh and blood did not reveal this to you, but My Father who is in heaven."

THE SOLDIERS' ACCURATE
ACCLAMATION

Now the centurion (Hekatontarches), and those who were with him keeping guard (tereo) over Jesus, when they saw the earthquake (seismos) and the things that were happening, became very frightened (phobeo - experienced sheer terror and state of panic) and said, “Truly (alethos) this was the Son of God!” - The centurion and the other soldiers  that were guarding Jesus became very frightened. In other words, the Roman soldiers began to experience sheer terror and a state of panic like the disciples on the sea of Galilee during the storm and they saw Jews walking on the water (phobeo in Mt 14:27+, cf phobeo in Mt 17:6-7+). Note that saying is in the plural indicating the declaration of Son of God was not just from the centurion but also from the soldiers.

Jesus Acknowledged by Gentiles
from Crib to Cross

Truly (alethos) this was the Son of God!” -  This declaration by the soldiers (said = legontes = present tense, plural, masculine) was the antithesis of the soldier's derogatory taunts in (Mt 27:27-31+) and the Jewish taunts the soldiers had heard in Mt 27:40+ and Mt 27:43+ (= He said "I am the Son of God") and is the definitive reply of Gentiles to the Jewish high priest's words "tell us whether You are the Christ, the Son of God.” (Mt 26:63+)

Note that while several of the soldiers had declared "Truly this man was the Son of God," the Gospels record that only the Centurion actually praised God "Now when the centurion saw what had happened, he began praising God, saying, “Certainly this man was innocent.” (Lk 23:47+) What was the fate of the other soldiers? We do not know but here Luke records that a mocker is turned into a praiser! A pagan testifies to two profound theological truths that all the erudite, legalistic, hypocritical religious leaders could not see and/or refused to acknowledge -- (1) that Jesus was innocent and (2) that "Truly this was the Son of God." He did not go so far as to say Jesus was sinless, but the word Luke uses for innocent is dikaios which means righteous, the very word Pilate's wife had used when she warned her husband "Have nothing to do with that RIGHTEOUS (dikaios) Man." (Mt 27:19) John refers to our "Advocate with the Father, Jesus Christ the righteous (dikaios). (1 Jn 2:1, cf 1Jn 2:29, Rev 15:3+) Peter uses dikaios in his summary of the crucifixion writing "Christ also died for sins once for all, the just  (dikaios) for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit." (1 Peter 3:18).

Here we see a dramatic irony of the Gentiles acknowledging Jesus on the Cross as the Son of God (cf Pilate's wife Mt 27:19), the very title that the Jewish authorities had rejected! It is only fitting that Jesus' end would mirror His beginning, when it was also Gentiles who acknowledged and fell to the ground and worshiped Jesus in the crib as the King of the Jews (Mt 2:2, 11+)! 

Keep in mind the centurion and those who were with him had sat through three hours of supernatural darkness. One can only imagine how they processed this divinely orchestrated cosmic phenomenon! Then superimposed on that frightening heavenly sign, God then sent an tumultuous earthly sign in the form of an earthquake that split rocks. What was happening? I submit that all creation was giving witness to the Creator. Heaven and earth were bearing witness to the divinity of Jesus! (cp "I call heaven and earth to witness..." in Dt 4:26, Dt 30:19, cf 2 Ki 19:15, 2 Chr 2:12). And the centurion and his associates acknowledged that indeed "Truly, this was the Son of God." Note they did not say "this is" which would have implied they understood that though Jesus was physically dead, He was still alive.  

I tend to agree with Norman Crawford's more cautious comment regarding the state of the centurion's soul - We must await the day when the saved will be all joined in the Father's house to know with certainty if this man was saved, but it may well be that he saw in Christ his Saviour God....The thief was a Jew and the centurion a Gentile, giving an example of blessing reaching out to all men from the cross. (What the Bible teaches – Luke)

R T France - Whatever the soldiers themselves meant by it, for Matthew’s readers this declaration is a climactic theological moment. God has twice declared that Jesus is His Son (Mt 3:17; 17:5); demons have recognized Him as such (Mt 4:3, 6; 8:29); Jesus has said so himself (Mt 11:25–27; cf. 24:36), has frequently referred to God as his “Father,” and has even on two occasions hinted publicly that he is God’s “Son” (Mt 21:37–39; 22:42–45); the disciples have hailed him as “God’s son” in a moment of crisis (Mt 14:33 a declaration very similar to this one), and Peter has included this title in his considered estimate of Jesus (Mt 16:16). But right up to the time of Jesus’ trial no human observer outside the disciple group has used such language of Jesus, and at the Sanhedrin hearing it has formed part of the basis of his condemnation (Mt 26:63), subsequently providing the ammunition for Jewish mockery of this preposterous claim (Mt 27:40, 43). Now, however, people right outside the community of faith have recognized and declared the truth, and so reversed that mockery, and the fact that they are not even Jews reinforces Matthew’s message that the new ekklēsia is not to be restricted to the children of Abraham. Like the other centurion we met earlier in the gospel, this officer and his men have displayed faith beyond that of “anyone in Israel” (Mt 8:10), and so they too represent the many who will come from east and west to join the Jewish patriarchs in the kingdom of heaven (Mt 8:11–12). (See The Gospel of Matthew - Google Books)

those men should confess
what the chief priests and scribes and elders denied

Spurgeon - These Roman soldiers had never witnessed such scenes in connection with an execution before, and they could only come to one conclusion about the illustrious prisoner whom they had put to death: "Truly this was the Son of God." It was strange that those men should confess what the chief priests and scribes and elders denied; yet since their day it has often happened that the most abandoned and profane have acknowledged Jesus as the Son of God while their religious rulers have denied his divinity.

NET NOTE - A centurion (Hekatontarches) was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

“And sitting down, they watched Him there,
the soldiers did;
There while they played with dice,
he made His sacrifice,
And died upon the cross to rid God’s world of sin.
He was a gambler, too, my Christ.
He took His life and threw
It for a world redeemed.
And e’er His agony was done
Before the westering sun went down,
Crowning that day with crimson crown,
He knew that He had won.”
-- Studdert Kennedy

Norman Geisler -  MATTHEW 27:54 (cf. Mark 15:39; Luke 23:47)—What did the centurion really say about Christ on the cross?

PROBLEM: Matthew records the centurion saying, “Truly this was the Son of God,” while Mark says substantially the same thing, adding only the word “man,” rendering it, “Truly this Man was the Son of God.” Luke records the words of the centurion as follows: “Certainly this was a righteous Man!” What did he really say?

SOLUTION: He may have said both. The centurion’s words need not be limited to one phrase or sentence. The centurion could have said both things. In accordance with his own emphasis on Christ as the perfect man, Luke may have chosen to use this phrase rather than the ones used by Matthew and Mark. There is no major difference between Matthew and Mark, for in Greek the word “man” is implied by the masculine singular use of the word “This.” It is also possible that Luke may have been paraphrasing or drawing an implication from what was actually said.

Christian scholars do not claim to have the exact words of the speakers in every case, but only an accurate rendering of what they really said. First of all, it is generally agreed that they spoke in Aramaic, but the Gospels were written in Greek. So the words we have in the Greek text on which the English is based are already a translation. Second, the Gospel writers, like writers today, sometimes summarized or paraphrased what was said. In this way, it is understandable that the renderings will be slightly different. But in this case, as in all other cases, the essence of what was originally said is faithfully produced in the original text. While we do not have the exact words, we do have the same meaning. Finally, when the sentences are totally different (but not contradictory), then we may reasonably assume that both things were said on that occasion and that one writer uses one and another writer the other. This is a common literary practice even today. (When Critics Ask Page 310)

Stephen Olford -  “Truly this was the Son of God!”—Matthew 27:54

 The rest of the verse qualifies this great statement: “So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, ‘Truly this was the Son of God!’” (v. 54).
 They watched Jesus. They saw His wonderful behavior from Gabbatha to Golgotha. They saw the “sorrow and love flow mingled down.” They heard His words.
 They “saw the earthquake and the things that had happened.” The veil rent in twain—two or three miles away. This was in fulfillment of His own Word. The earth did quake—the very universe trembled in His presence. The dead arose. He was Resurrection and Life.
 “They feared greatly.” Here was reverence, awe, and trepidation—for they were in the presence of the Son of God.
 Your presence always brings reverence and awe.
Truly, You are the Son of God!

God at Work

Surely he was the Son of God! Matthew 27:54

Today's Scripture & Insight : Matthew 27:50–54

“God is crying.” Those were the words whispered by Bill Haley’s ten-year-old daughter as she stood in the rain with a group of multiethnic believers in Jesus. They had come to Virginia’s Shenandoah Valley to seek God and make sense of the legacy of racial discord in America. As they stood on the grounds where former slaves were buried, they joined hands in prayer. Then suddenly the wind began to blow, and it started to rain. As the leader called out for racial healing, the rain began to fall even harder. Those gathered believed that God was at work to bring reconciliation and forgiveness.

And so was it at Calvary—God was at work. After the crucified Jesus breathed His last, “The earth shook, the rocks split and the tombs broke open” (Matthew 27:51–52). Though some had denied who Jesus was, a centurion assigned to guard Him had come to a different conclusion: “When the centurion and those with him . . . saw the earthquake and all that had happened, they were terrified, and exclaimed, ‘Surely he was the Son of God!’ ” (v. 54).

In the death of Jesus, God was at work providing forgiveness of sin for all who believe in Him. “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19). And what better way to demonstrate that we’ve been forgiven by God than to extend forgiveness to each other. By:  Arthur Jackson (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

In what ways have you shared the forgiveness you’ve received from God with others, even those who are different from you? If you haven’t received forgiveness from God through the death of Jesus, what’s keeping you from doing so today?

Father, thank You for loving the world so much that You sent Jesus so I can be forgiven. Help me to demonstrate forgiveness toward others by the way I live.

QUESTION  - What is the significance of the centurion saying, “Truly this was the Son of God” (Matthew 27:54)?

ANSWER - Matthew 27 records many events surrounding the betrayal, trials, crucifixion, death, and burial of Jesus, and it includes the mention of a centurion’s saying that “truly this was the Son of God!” (Matthew 27:54, ESV). This centurion would probably have presided over the deaths of numerous criminals, and none of those individual’s deaths were marked by the things that accompanied the death of Jesus.

Jesus was not accused of a typical crime; rather, He stood trial before Pilate for being King of the Jews (Matthew 27:11). Even after hearing the accusations and asking Jesus about them, Pilate determined that Jesus hadn’t done any evil (Matthew 27:23). But the clamor for Jesus to be crucified was so great that Pilate handed Jesus over for crucifixion (Matthew 27:26). From there the soldiers took Jesus and oversaw His being beaten, stripped, tortured with a crown of thorns, and mocked (Matthew 27:27–31). It is probable that this group of soldiers included the centurion who later said, “Truly this was the Son of God!” At first, all were participating in the mockery of Jesus, but as the events played out, some—including this centurion—recognized that Jesus was not a criminal and was, in fact, the Son of God.

In all this, Jesus continued to show meekness and did not speak in His own defense or argue. When Jesus was crucified, the charge written above His head was that He was the King of the Jews (Matthew 27:37). The mockeries continued as the onlookers recalled that He had referenced tearing down the temple and rebuilding it in three days—prophesying that He would die and be resurrected (Matthew 27:40a). They recalled that He had claimed to be the Son of God (Matthew 27:40b), and yet they mocked Him as if His claims were not true. The chief priests, scribes, and elders mocked Him, saying that, if He simply would come down from the cross, they would believe in Him (Matthew 27:42). Even the robbers crucified next to Him were insulting Him (Matthew 27:44). It was remarkable how many celebrated Jesus’ crucifixion, and surely the centurion took note of that. The centurion could see that this was no ordinary crucifixion and the man being crucified was no ordinary man. Soon the centurion would recognize that “truly this was the Son of God.”

At midday (the sixth hour of the day or noon), darkness came over the whole land for three hours (Matthew 27:45). At the ninth hour (3:00 in the afternoon), Jesus cried out to the Father, quoting Psalm 22:1, which was a further affirmation of Jesus’ identity (Matthew 27:46). He cried out again and gave up His spirit (Matthew 27:50). The centurion at the foot of the cross was no stranger to death. When he had observed crucifixions in the past, he had witnessed no great events or cataclysms. Jesus was different. The moment Jesus died, there was a great earthquake—so great that rocks were splitting and tombs were opening up (Matthew 27:51–53). When the centurion saw these things, he—along with others who were there—were filled with fear and recognized that “truly this was the Son of God.”

The eyewitnesses recognized that this was no ordinary death and this was no ordinary man. The things Jesus said were true, and He was who He claimed to be. It is remarkable that the centurion recognized Jesus’ true identity and that he did so when Jesus died. Some refused to recognize Jesus was the Son of God even after He was raised from the dead. This centurion and those who were working with him recognized because of what Jesus said and what they saw that “truly this was the Son of God.”

What did the centurion really say as he watched Jesus die (Matt. 27:54; Mark 15:39; Luke 23:47)? - Gleason Archer

Matthew 27:54 quotes the centurion and the soldiers who were standing guard at the cross of Christ, in the midst of the terrifying darkness, wind, earthquake, and storm that took place at the moment He expired, as remarking, “Truly [alēthōs] this man was a son [or possibly ‘the Son’] of God!” The wording in Mark 15:39 is virtually the same (with only the word for “man” [anthrōpos] included in the Greek, though it was already inferred by the masculine singular demonstrative houtos [“this”]). In Luke 23:47, however, the centurion is quoted as saying, “Truly [ontōs] this man was righteous.”
Are we presented with an irreconcilable contradiction here? Certainly not! Those who express admiration of the performance of some actor, musician, or orator on the stage usually employ more than one laudatory epithet in order to describe their feelings about him—even if they do not resort to the standard promotional hyperbole: “That was terrific! Stupendous! Colossal! Magnificent!” There is no reason whatever to suppose that the military bystander limited his expressed sentiments to one terse sentence. He must at least have said, “This was truly a righteous man. This was surely a son of God!” Luke found “righteous man” particularly striking because the words were voiced by the chief executioner of one who had been condemned to death by Hebrew and Roman justice as a blasphemer and a rebel against the authority of Caesar. Matthew and Mark were more impressed by his later expression regarding the divine dimension he had perceived in the expiring Sufferer.

John MacArthur has an interesting sermon entitled Responses to the Death of Christ

As we examine these three verses, I want you to see in them and in corollary verses to them, four responses to the death of Christ that are here given to us. They demonstrate for us the kind of responses we can see even today.

There is the response, first of all, of saving faith; the response of shallow conviction; the response of sympathetic loyalty; and the response of selfish fear. And each of those four responses, two of them responses of unbelievers, two of them responses of believers, are parallel to responses today that men and women have to the cross of Christ. So it is not just an historical narrative. It is an historical narrative with strong and practical application to our own time. And I believe that becomes manifest as we examine the text.

First of all, let’s look at the best response that an unbeliever could ever have and that’s the response of saving faith. We find that illustrated to us by the centurion and certain of the soldiers mentioned in Mt 27:54. . .something begins to happen that changes what they think. In verse 54 it says, “When the centurion and they that were with him watching Jesus” – or guarding Jesus – “saw the earthquake and the things that were happening”....it went instantly dark like midnight at noon and the sun failed, and when the earthquake came and the earthquake shook the earth and split the ground and the rocks split open and the graves split open and the veil in the temple was ripped from top to bottom, they knew something was happening that was out of the ordinary.....It (being frightened - phobeo) is the idea that inherent within their fear is a spiritual awe, a reverential terror. There’s something more than just the physical, something more than just the human fear. And all of a sudden, they come to the conclusion that this is not just another criminal, not just a rebel, a deluded deranged man, a fake, and an impostor. The phenomena is overwhelming to them. The centurion has heard Jesus speak when, as infrequently as He spoke, He spoke. He has heard His words on the cross, profound words which have penetrated his heart. He has seen all of this amazing miraculous phenomena taking place. And he knows that something has gone very wrong and the whole of the universe is convulsing in response to what is going on. The fear indicates the sense of sin. It is that reverential fear that comes to one who knows that he may be under the judgment of God. And though they were pagans, that no doubt penetrated their hearts. It was more than a human fear. And so the awareness of their sin in doing what they did to this man, the sense of guilt – what have we done? What’s going on? Something is very wrong – leads them to one other step. And fearing greatly, they said – and the centurion, the other gospel records tell us, articulated this. But it wasn’t just him. It was other of the soldiers as well. He said, “Truly, this was God’s Son.” First, the fear indicates the sin. Then the confession – may I be so bold as to suggest – indicates the salvation. The fear indicates the sin, the confession indicates the salvation. If their fear was only a human fear, they would have cried for help or they would have run. But it wasn’t only a human fear. It was awe in the sense that men reserve awe for God, for deity. In fact in Mark 15:39, Mark, who gives us his view of the same scene, says that it was immediately after the centurion heard Jesus say, “It is finished. Father, into Thy hands I commend My spirit.” It was immediately after that that he said, “Truly, this was God’s Son.” So it wasn’t only the phenomena, but it was those final words of Jesus that just drove the truth into his heart. And he uses the word truly to make it very, very clear that he has no equivocation in his mind. He isn’t saying, “Maybe it’s the Son of God. Possibly it’s the Son of God.” He is saying without equivocation and without contradiction, “This was God’s Son.” No doubt in his mind. And I believe, I really do believe in my heart, that he is affirming the divine Sonship of Jesus. Jesus had just said, “Father, into Thy hands I commend My spirit,” and he says momentarily after that, “Truly, this was God’s Son.” Jesus in His final words is claiming to be God’s Son, and he affirms that it is so.....Further, Luke 23:47+ said that the centurion also said, “Certainly (truly, really, in reality, in truth) this was a righteous man.” It’s as if he builds to a crescendo. Certainly this was a righteous man.....If the thief on the cross by simply saying, “Lord, remember me when You come into Your kingdom,” (Lk 23:42+) can receive a guarantee of eternal salvation, certainly this man could with this kind of faith. So I don’t have any question in my mind but that he was redeemed. He was saved at the foot of the cross.....And isn’t this the best fulfillment you would ever find in Scripture of John 12:32+? Because in John 12:32+, Christ said, “And I, if I am lifted up from the earth, will draw all men to Myself.” And there He was lifted up on the cross, and indeed He drew a thief from one side and a group of soldiers from His feet to Himself. Oh, great love of God, unspeakable grace of God that He won the very soldiers that killed Him on that cross.

SHALLOW CONVICTION

There’s a second response. That’s the response I like to think of as shallow conviction – the response of shallow conviction. And would you indulge me for a moment to draw you over to the twenty-third chapter of Luke? We have to look there to see this. Matthew doesn’t comment on it. Luke does. Luke, looking at the very same scene, reporting the very same attitude of the centurion, in verse 47 the centurion saw what was done, glorified God, said certainly this was a righteous man – just after he heard, “Father, into Thy hands I commend My spirit.” And then verse 48 – and the shallow conviction is illustrated by the crowd – “And all the people that came together to that sight,” in other words, all the mob and the crowd that were there, “beholding the things which were done,” they saw the same things, the darkness, the earthquake, the rocks splitting, the graves opening, the veil of the temple ripped. I mean, they knew things were happening there that couldn’t be explained humanly. They knew something very wrong was going on and they knew it was them. Believe me. I mean, they would see that phenomena and they would hear the words of Christ and see the marvel of His personhood as He’s on the cross, and they would begin to remember that He raised Lazarus from the dead, and they would remember that He banished disease from Palestine during His ministry, and they would remember His powerful cleansing of the temple and His profound teaching while He was there.

They would remember all there was about Jesus that led them on Monday to hail Him as Messiah. It would all come back and they would see all of this going around, and their understanding of the Old Testament would tell them that God was judging, and they would feel guilt and they would feel sin, and they know something is wrong. We know that because it says, “Beholding the things which were done, they beat on their chests.”

Now what is this? This is a sign combining terror, remorse, and guilt. They begin to pound on their chests uncontrollably. “Oh, woe is us.” I mean, they are overwhelmed with a sense of guilt and responsibility. The conduct of Jesus, His obvious innocence, the fact that they could never pin anything on Him, that He did claim to be the Son of God; but after all, He raised the dead and healed the sick, His cries on the cross, all of it along with the phenomena drew them to a place of absolutely overwhelming guilt. And they pounded on their breasts. That was a sign of their grief, a sign of their guilt and remorse and self-accusation and despair. And it still goes on today. There are people who see the cross and they understand that Jesus is there because of their sins, He’s bearing their sins. They feel bad about that. They feel sad about that. The cross can be overwhelmingly penetrating, even to an unbelieving heart. . .

Now the first of the second two, or the third response, is called sympathetic loyalty. We’ll just call that sympathetic loyalty because it’s really a good descriptive phrase of what we see. And it is characteristic of these women. They are the illustration. Verse 55, “Many women were there” . Now here are these women, loving, sympathetic, though their hopes are crushed and their dreams are dead, and they can’t see beyond tomorrow and Jesus is gone. And they have been watching their Master die. Their loyalties are so deep. Their hearts are so filled with love and sympathy that they are not all led to leave, to flee, to run. They have no fear of the Jews. They have no fear of the Romans. Nothing can overpower their love and their sympathy for Christ. May I be so bold as to suggest to you that this is one of the most beautiful characteristics of a godly women, sympathetic loyalty? You show me a virtuous godly woman and I’ll show you in that woman’s life a sympathy and a loyalty that extends beyond that which can be produced in the life of a man, in most cases. Women have a capacity for incredible loyalty and sympathy that men don’t have. And we see this in the beauty of these women. They’re fearless. They don’t even mind the identification with the crucified Christ who has been mocked and scorned and ridiculed. And this by their own people in the society in which they must exist. They are lovely. Their sympathy is magnificent. Their courage is beautiful. . .

There is, though, and that’s the final point – selfish fear. You say, well you’ve exhausted all the verses, what verse is this in?” It isn’t in any verse. But you want to know something? It speaks so loudly I have to include it. You say, but it doesn’t say anything about selfish fear. Who’s the illustration? The disciples. But it doesn’t say anything about them. I know, that’s what’s so amazing. It doesn’t say anything about them there because they weren’t there. But that says a lot. So somewhere between verse 56 and verse 57 in the white spaces you can put this point. Selfish fear – you can’t ignore it – where were these guys?

Remember the Cross

“Surely this man was the Son of God!” Mark 15:39

Today's Scripture & Insight: Mark 15:19–20, 33–39

In the church I attend, a large cross stands at the front of the sanctuary. It represents the original cross where Jesus died—the place where our sin intersected with His holiness. There God allowed His perfect Son to die for the sake of every wrong thing we have ever done, said, or thought. On the cross, Jesus finished the work that was required to save us from the death we deserve (Rom. 6:23).

The sight of a cross causes me to consider what Jesus endured for us. Before being crucified, He was flogged and spit on. The soldiers hit Him in the head with sticks and got down on their knees in mock worship. They tried to make Him carry His own cross to the place where He would die, but He was too weak from the brutal flogging. At Golgotha, they hammered nails through His flesh to keep Him on the cross when they turned it upright. Those wounds bore the weight of His body as He hung there. Six hours later, Jesus took His final breath (Mark 15:37). A centurion who witnessed Jesus’s death declared, “Surely this man was the Son of God!” (v. 39).

The next time you see the symbol of the cross, consider what it means to you. God’s Son suffered and died there and then rose again to make eternal life possible. By:  Jennifer Benson Schuldt (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

Dear Jesus, I can’t begin to thank You enough for taking care of my sin when You died on the cross. I acknowledge Your sacrifice, and I believe in the power of Your resurrection. 

The cross of Christ reveals our sin at its worst
and God’s love at its best.

Matthew 27:55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him.

Related Passages:

Luke 8:2-3+  and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, 3 and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who were contributing to their support out of their private means.

Luke 23:48-49+  And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts. And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things.

John 19:25-27+  Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, “Woman, behold, your son!” 27 Then He *said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household.  (THIRD WORDS FROM THE CROSS BEFORE THE 3 HOURS OF DARKNESS).

THE FAITHFUL
FEMALE FOLLOWERS

Many women were there looking  (theoreo) on from a distance, who had followed (akoloutheo) Jesus from Galilee while ministering (diakoneo ) to Him - Note the description had followed Jesus where followed is the verb akoloutheo which means to walk the same road and in a figurative sense (as I think is apropos to these women) to follow Jesus as a disciple. This interpretation of the women as faithful disciples of Jesus is supported by the fact that they were continually (present tense) ministering (diakoneo) to Him.

Keep in mind that the world of Jesus thought little of the worth of women and they were not allowed to follow or be disciples of rabbis! And yet we see Jesus opening the way for elevating the worth of women by allowing them to call Him Rabbi! (cf Jn 9:2+, "rabboni" in Jn 20:16+) And do not miss the fact that to the bitter end of Jesus' life, it is the women, not the disciples, who remained loyal to the Lord! And to add to the accolades of the women disciples, recall that it is they who will soon convey the message concerning the resurrection of Jesus to the disciples, and it is to the women that Jesus first appeared! Indeed, it was the female disciples of Jesus who were last at the cross, and first at the tomb (see Mt 28:1+). These women denigrated in Jewish society were indeed beautiful illustrations of the truth proclaimed by Paul that...

God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,so that, just as it is written, “LET HIM WHO BOASTS, BOAST IN THE LORD.”(1Co 1:27-31+)

Grant Osborne - Mary of Magdala, a Galilean town south of Capernaum on the shore of the lake, is always first in the lists of women and was likely a leader of the group. Luke 8:2 tells us that Jesus had cast seven demons out of her, and she then became a devoted disciple. She is most important as a witness of Jesus’ death and resurrection, and Jesus appeared to her and made her the first official witness of the resurrection (John 20:11–18, probably as one of the group of women named in Matt 28:9–10)....So there were at least four women present at the cross: the mother of Jesus, Mary Magdalene, Mary the wife of Clopas and mother of one of the Twelve, and Salome, probably Mary’s sister and mother of James and John. (See The Matthew Commentary)

Spurgeon - We have no record of any unkindness to our Lord from any woman, though we have many narratives of the loving ministry of women at various periods in his life. It was meet, therefore, that even at Calvary "many women were there beholding afar off." The ribald crowd and the rough soldiers would not permit these timid yet brave souls to come near; but we learn from John 19:25 that some of them edged their way through the throng until they "stood by the cross of Jesus." Love will dare anything.

Looking on (observing, watching) (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator)) means to view attentively and with interest and for a purpose, carefully observing details. The present tense indicates this was their continual attitude. To behold intensely or attentively. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. To be a spectator and thus to understand or perceive. 

Followed (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils.

AKOLOUTHEO IN MATTHEW - Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55; 

Ministering (serve, wait on) (1247) diakoneo derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. Diakoneo gives us our English words diaconate (an official body of deacons) and deacon. The root word diakonos refers to one who serves as a waiter upon tables performing menial duties (see Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37; 17:8; 22:26, 27; John 12:2). Diakoneo conveys the basic idea of personal service, and depending on the context can mean specifically to serve, to wait on, to see after or to care for someone's needs by performing a service (conveying the sense that help is provided to the one being served - see Mt 4:11, 25:44, Mark 1:13).

Bob Ultely's SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES

Matt. 27:55-56  Mark 15:40-41 Luke 8:2-3; 23:49 John 19:25
Mary Magdalene  Mary Magdalene Mary Magdalene Mary, Jesus' mother
Mary, mother of James and Joseph  Mary, mother of James the Less, Joses  Joanna, wife of Chuza (Herod's steward) His mother's sister
Mother of sons of Zebedee (James & John) Salome  Susanna and others Mary, wife of Clopas
      Mary Magdalene

Following are the notes on these women from my commentary on Mark 15:40-41:

"There were also some women looking on from a distance."  The apostolic group was ministered to both financially and physically by several women (i.e., cooking, washing, etc., cf. Mark 15:41; Matt. 27:55; Luke 8:3).

"Mary Magdalene."  Magdala was a small city on the shores of the Sea of Galilee, three miles north of Tiberias.  Mary followed Jesus from Galilee after He had delivered her from several demons (cf. Luke 8:2).  She has unfairly been labeled as a prostitute but there is no NT evidence of this.

"Mary, the mother of James the Less and Joses."  In Matt. 27:56 she is called "the mother of James and Joseph."  In Matt. 28:1 she is called "the other Mary."  The real question is, to whom was she married?  In John 19:25 possibly she was married to Clopas, yet her son James, was said to be the "son of Alphaeus" (cf. Matt. 10:3; Mark 3:18; Luke 6:15).

"Salome."  This was the mother of James and John, who were part of the inner circle of Jesus' disciples, and the wife of Zebedee (cf. Matt. 27:56; Mark 15:40; 16:1-2).

Following are my the notes on these women from my commentary on John 19:25:

"standing by the cross of Jesus were His mother, and His mother's sister, Mary, the wife of Clopas, and Mary Magdalene" There is much discussion about whether there are four names here or three names.

It is probable that there are four names because there would not be two sisters named Mary. Mary's sister, Salome, is named in Mark 15:40 and Matt. 27:56. If this is true, then it would mean James, John, and Jesus were cousins. A second-century tradition (Hegesippus) says that Clopas was Joseph's brother. Mary of Magdala was the one out of whom Jesus cast seven devils, and the first one to whom He chose to appear after His resurrection (cf. John 20:1-2; 11-18; Mark 16:1; Luke 24:1-10).

Matthew 27:56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

  • Mary Magdalene: Mt 27:61 28:1 Mk 15:40-41 16:1,9 Lu 24:10 Jn 20:1,18 
  • Mary the mother of James and Joseph: Mk 15:47 16:1  Jn 19:25 
  • Mary the mother of James and Joseph: Mt 13:55 Mk 15:40 16:1 
  • the mother of the sons of Zebedee Mt 20:20,21 
  • See Trial and Crucifixion of Jesus - Parallel Passages
  • Matthew 27 Resources - Multiple Sermons and Commentaries

Related Passages:

Mark 15:40-41+ There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. 41  When He was in Galilee, they used to follow Him and minister to Him (Lk 8:1-3+); and there were many other women who came up with Him to Jerusalem.

Luke 23:49+ And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things.

WOMEN OF RENOWN
REMAIN AT CROSS

Among them was Mary Magdalene, and Mary the mother of James and Joseph (Joses in Mk 15:40+), and the mother of the sons of Zebedee (James and John) - Recall that Jesus had cast out 7 demons from Mary Magdalene, which surely must have spurred her on to grateful, greater devotion (Lk 8:2+). Mark 15:40-41+ says "There were also some women looking on from a distance."  These women are noted in all 4 Gospels - (Mt. 27:55–56; Mk 15:40–41; Lk 23:49; Jn 19:25–26) The only disciple of the Twelve that was present at the Crucifixion was John. And so after most of the men who had been with Jesus were absent from  the scene, these four women remained (now from a distance), watching carefully to see what would happen to Jesus' body. These women displayed rare courage to remain near Jesus after all the men had fled.

Danny Akin points out the importance of these women at the scene of the crime -  Their presence establishes eyewitnesses to his death and burial (Mk 15:47). Further, they were “true disciples” who had “followed him and ministered to him” (Mk 15:41, Mt 27:55). They, along with “many other women”, were faithful to Him to the bitter end. They may have watched the brutal events of the cross “from a distance”, but unlike His male disciples, their devotion was not marked by absence. Their love and devotion to Jesus would not go unrewarded (Mk 16:4-8)! (The Murder of the Great King)

WOMEN WHO OBSERVED THE CRUCIFIXION

Matthew 27:56

Mark 15:40

John 19:25

Mary Magdalene

Mary Magdalene

Mary Magdalene

 

 

 Mary mother of Jesus

Mary mother of 
James & Joseph =

Mary mother of
James the less &
Joses = 

Mary the 
wife of Clopas

Mother of Zebedee's
sons = 

Salome = 

Sister of Jesus' 
mother

QUESTION - Who was Mary Magdalene? | GotQuestions.org

ANSWER - Mary Magdalene was a woman from whom Jesus cast out seven demons (Luke 8:2). The name Magdalene likely indicates that she came from Magdala, a city on the southwest coast of the Sea of Galilee. After Jesus cast seven demons from her, she became one of His followers.

Mary Magdalene has been associated with the “woman in the city who was a sinner” (Luke 7:37) who washed Jesus’ feet, but there is no scriptural basis for making that connection. Mary Magdalene is nowhere in the Bible identified as a prostitute or as an immoral woman, despite popular portrayals of her as such.

Mary Magdalene is also often associated with the woman whom Jesus saved from stoning after she had been taken in adultery (John 8:1–11). But, again, this is an association with no evidence. The movie The Passion of the Christ made this connection. This view is possible but unlikely, and it is certainly not taught in the Bible.

Mary Magdalene witnessed most of the events surrounding the crucifixion. She was present at the mock trial of Jesus; she heard Pontius Pilate pronounce the death sentence; and she saw Jesus beaten and humiliated by the crowd. She was one of the women who stood near Jesus during the crucifixion to try to comfort Him. The earliest witness to the resurrection of Jesus, she was sent by Jesus to tell the others (John 20:11-18). Although this is the last mention of her in the Bible, she was probably among the women who gathered with the apostles to await the promised coming of the Holy Spirit (Acts 1:14).

The fiction novel “The DaVinci Code” made the claim that Jesus and Mary Magdalene were married. Some of the non-biblical early Christian writings (considered heresy by the early Christians) hint at a special relationship between Mary Magdalene and Jesus. However, there is no evidence whatsoever to support the belief that Jesus and Mary Magdalene were married. The Bible does not even hint at such an idea.

Related Resources:

Matthew 27:57 When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.

Related Passages: 

John 19:38-42+  After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. 39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there.

JOSEPH OF ARIMATHEA
BOLDLY STEPS UP

When it was evening - It was after 3 pm on Friday but before the beginning of the sabbath, the dead body of Jesus still hung on the cross.

Bob Utley on it was evening - This phrase means it was close to the beginning of the Passover which began at 6:00 PM or twilight. The Jews had two evenings. The first at 3 PM and the second at 6 PM, which started a new day. (Marvin Vincent adds "The Hebrews reckoned two evenings, an earlier and a later. The former began midway between noon and sunset, or at three o'clock in the afternoon. The latter began at sunset, six o'clock. The reference here is to the earlier evening, though the time may have been well on toward the beginning of the later. The preparations had to be hurried because the Sabbath would begin at sunset.") 

A T Robertson on When it was evening - It was the Preparation (paraskeuē), the day before the sabbath (Mark 15:42; Luke 23:54; John 31:42). Paraskeuē is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (ēitēsato, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John 19:39-41) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (kainōi) tomb in which no body had yet been placed. It was cut in the rock (elatomēsen) for his own body, but now it was for Jesus. But now (Matthew 27:60) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

There came a rich man from Arimathea, named Joseph, who himself had also become a disciple (mathetes) of Jesus - There is an interesting contrast here for most of the disciples fled into the darkness to hide, while this disciple, who in some ways as a Jewish leader had the most to lose, stepped into the light!

Joseph is described as rich and a disciple of Jesus (Mt. 27:57), an honored member of the Sanhedrin (Mark 15:43+), a good and upright man (Luke 23:50+) and a secret disciple of Jesus for fear of the Jews (John 19:38+) The designation as rich may indicate the power and influence Joseph had to make his request of Pilate, although it is unlikely that Pilate would have been influenced in that way. More likely, this was the intervention of the sovereignty of God, Who knew Joseph was a disciple and had a burial tomb available which would fulfill Isaiah 53:9+! 

Although not mentioned by Matthew (or the other synoptic gospels, but only by John) we know from John's account that Nicodemus, a Pharisee and a member of the Sanhedrin who had encountered Jesus in (John 3:1-21+), and now steps out into the light to assist carrying out a before sundown.

Nicodemus, who had first come to Him by night (John 3:1-21+), also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. (John 19:39-40+).

Spurgeon - This rich man of Arimathea, named Joseph, a member of the Jewish Sanhedrin, was Jesus’ disciple, "but secretly for fear of the Jews" (John 19:38); yet when his Lord was actually dead, extraordinary courage nerved his spirit, and boldly he went to Pilate and begged the body of Jesus. Joseph and Nicodemus are types of many more who have been emboldened by the cross of Christ to do what, without that mighty magnet, they would never have attempted. When night comes, the stars appear; so in the night of Christ’s death these two bright stars shone forth with blessed radiance. Some flowers bloom only at night; such a blossom was the courage of Joseph and Nicodemus.

NET NOTE - Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.

Matthew Henry's Concise - Mt 27:57-61. In the burial of Christ was nothing of pomp or solemnity. As Christ had not a house of his own, wherein to lay his head, while he lived, so he had not a grave of his own, wherein to lay his body, when he was dead. Our Lord Jesus, who had no sin of his own, had no grave of his own. The Jews designed that he should have made his grave with the wicked, should have been buried with the thieves with whom he was crucified, but God overruled it, so that he should make it with the rich in his death, Isaiah 53:9. And although to the eye of man the beholding a funeral may cause terror, yet if we remember how Christ by his burial has changed the nature of the grave to believers, it should make us rejoice. And we are ever to imitate Christ's burial in being continually occupied in the spiritual burial of our sins. 

THE MOST PRIVILEGED UNDERTAKER - Those who were crucified by the Romans were usually left ex-posed to the elements until eaten by birds of prey — a guard being set around the bodies to prevent friends from burying them. Knowing this, Joseph of Arimathaea, "a good man and a just" who as a member of the Jewish council had not consented to the crucifixion of Jesus, went to Pilate and begged for the body of Jesus. The fact that he was a rich and prominent man, and had a newly hewn tomb in a garden near the place of crucifixion, probably influenced the Roman governor to give his consent. In this way Isaiah 53 was fulfilled. For the Messiah must make His "grave with the wicked, and with the rich in his death." Having been accorded the privilege of caring for Jesus' body, Joseph of Arimathaea became the most privileged undertaker of all ages! Tenderly he took the Savior's bruised body and shrouded it in a large, clean cloth. However, in the "embalming process" that followed, he had an assistant — none other than Nicodemus who had earlier come to Jesus by night to learn how he might be "born again." This formerly secret follower of the Lord came supplied with about a hundred pounds of myrrh and aloes (John 19:39, 40). Together these men wound Jesus' body in additional "linen clothes with the spices, as the manner of the Jews is to bury." Then they placed Him in Joseph's new tomb.

The privilege of caring for the dead body of Jesus was given only to those two; yet we today may do service for the Savior by telling others that He physically arose from the tomb, ascended to the Father in Glory, and now offers eternal life to all who believe.

Three days He lay within that dark domain, Then with new life, forth from the tomb He came; Christ has the keys, oh, death, where is thy sting? Our Lord cloth live! oh, let your praises ring! — L.S.

Christ by His death and resurrection has built a bridge across the gulf of death! —A. Young

QUESTION - Who was Joseph of Arimathea? | GotQuestions.org

ANSWER - Joseph of Arimathea was a biblical figure who played an important role in the burial of Jesus Christ. His account can be found in each of the four Gospels: Matthew 27:57–60; Mark 15:42–46; Luke 23:50–53; and John 19:38–42. He is called “Joseph of Arimathea” because “he came from the Judean town of Arimathea” (Luke 23:51) and to distinguish him from other Josephs in the Bible.

While there is not much information in the Bible about Joseph of Arimathea, there are certain things we can glean from the text. In Luke 23:50, we learn that Joseph was actually a part of the Council, or Sanhedrin—the group of Jewish religious leaders who called for Jesus’ crucifixion. However, as we read on to verse 51, we see that Joseph was opposed to the Council’s decision and was in fact a secret follower of Jesus (see also Mark 15:43). Joseph was a wealthy man (Matthew 27:57), although the source of his wealth is unknown. In addition, the Bible refers to Joseph as a “good and upright man” (Luke 23:50).

After Jesus’ death on the cross, Joseph, at great risk to himself and his reputation, went to the Roman governor Pilate to request Jesus’ body. Nicodemus, the Pharisee who had visited Jesus at night to ask questions about God’s Kingdom (John 19:39; cf. John 3), accompanied Joseph. The two men were granted custody of Jesus’ body, and they immediately began to prepare the body for burial. Following Jewish custom, they wrapped the body in strips of linen and mixed in myrrh and aloe. However, it was the Day of Preparation—the sixth day of the week, just before the Jewish Sabbath—and it was late in the day. So Joseph and Nicodemus hurriedly placed Jesus in Joseph’s own tomb, located in a garden near the place of Jesus’ crucifixion.

Unbeknownst to Joseph and Nicodemus, their choice to put Jesus in Joseph’s tomb fulfilled Isaiah’s prophecy spoken hundreds of years before Jesus’ death: “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth” (Isaiah 53:9, emphasis added). This is one of the many prophecies that have confirmed Jesus’ identity as the Messiah and Son of God.

The day after Jesus’ burial, the chief priests and Pharisees went to Pilate to request that the stone Joseph had placed in front of the tomb be sealed, and a guard posted, for three days. They cited Jesus’ assertion that He would rise after three days and claimed the disciples might attempt to steal the body in order to fabricate a resurrection (Matthew 27:63–64). Their precautions were for naught, as Jesus rose from the dead on the third day, just as He had predicted (Matthew 28).

Many spurious stories and legends have arisen regarding Joseph. Some purport that Joseph of Arimathea was the uncle of Jesus’ mother, Mary. However, the Bible makes no such connection, so the claim is unsubstantiated. In addition, Joseph supposedly made many trips to Britain for trade and is said to have eventually brought the gospel to that country. Again, though, the Bible is silent about Joseph after Jesus’ burial, so we cannot know for sure what path he took later in life. What we do know is what we find in the Scriptures: Joseph of Arimathea was a rich man and part of the Sanhedrin, and he procured Jesus’ body and laid it in his own tomb—from which Jesus would rise again in power three days later.

J Ligon Duncan has an interesting analysis on Jesus' Burial  -  There are many points of interest in this section that grab and vie for our attention, but it seems to me that the overarching theme of this section as we have seen frankly in the past in Matthew is the providence of God even in Jesus burial. Everything that occurs in this passage serves as an unwitting preparation for God to vindicate His Son in the resurrection. It seems to me that none of the main actors, none of the main characters in this story realize just how they are being used in order to confirm, explain and vindicate the claims of the Lord Jesus Christ as we await the days of His resurrection. I’d like you to look at the passage in two parts today.

First of all, in verses 57 through 61. And then secondly, in verses 62 through 66. In verses 57 through 61 you see Jesus buried, but he’s buried in a surprising way. He’s buried by a man that we’ve never heard of before. This heretofore unheard of disciple, Joseph of Arimathea, comes. Instead of the eleven, instead of Jesus’ closest associates, this man that we’ve never heard of before come to bury the Lord Jesus Christ. Now I want you to see a very important truth in that. Now immediately you’re thinking well, why didn’t His own disciples come? John’s disciples had had the character enough, the loyalty enough, the devotion enough and frankly, the courage enough to go and ask for John’s body so it could be buried. Why surely the Lord Jesus’ disciples would show similar bravery, but they don’t. And so your mind immediately begins to meditate on that. But God has a bigger picture, a bigger story that He has in mind for us here, and that is that God in His providence is laying the groundwork here for both the event and the doctrine of the resurrection.

I. God, in His providence, lays the groundwork for the event and doctrine of the resurrection

God is in His loving providence laying the groundwork for His Son’s vindication. He is setting up a scenario whereby there are numerous witnesses to the fact that He was indeed dead, and He was indeed buried, and that He was not in that tomb when they came back to check. . .

And this is a passage which gives us a grand reminder of the important of believing in God’s word and trusting in His providence. In His overruling providence here, God ordered things so that the death and burial of Jesus were placed beyond all doubt. Think of it. Think of it. These Gentiles and Jews, government officials, religious leaders were in fact conspiring to make sure that no fake resurrection could be claimed. That was their goal. But they were being used by God to confirm Jesus’ resurrection. Listen to what J.C. Ryle says: “They little thought what they were doing. They little thought that unwittingly they were providing the most complete evidence of the truth of Christ’s coming resurrection. They were actually making it impossible to prove that any deception or imposition had occurred. Their seal, their guard, their precautions were all to become witnesses. In just a few hours that Christ has risen, their own devices became instruments to show forth God’s glory.” . . .

II. God, in His providence, lays the groundwork for defending His Son’s truthfulness and His persecutor’s deceitfulness.

So once again God’s providence deploys the insults and the schemes of Jesus avowed enemies in order to vindicate Him, to confirm His teaching and to bring Him glory. See, their words were shown to be false and their deceitfulness was revealed while Christ truthfulness was doubly vindicated and confirmed. All the extra measures that they took to secure Jesus’ burial ended up drawing attention to His resurrection. And friends, you wouldn’t make up a story like this. You’d never make up a story about the disciples not caring enough about the Lord Jesus to take His body down and give it a decent burial. You’d never make up a story about a member of the Sanhedrin coming to bury the Lord Jesus Christ. And Matthew will later on mention the story that was being spread by the Jewish leaders that Jesus had been stolen by His disciples. That very fact lets you know that that was the main way of explaining what had happened to the Lord Jesus Christ. And that fact lets you know that the tomb was indisputably empty. The Jewish leaders would not have made up a story that the tomb was empty if they could have proved it in any other way that it was not. And so the very fact that Matthew includes the story lets you know that the Jewish leaders admitted the emptiness of the tomb, but everything they had done precluded the disciples being the ones who had rescued Jesus. Matthew is showing you the irony of God’s providence here. That all the designs of men are used for the glory of Christ.

Matthew 27:58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him.

Related Passages:

Deuteronomy 21:22-23+ If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, 23 his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the LORD your God gives you as an inheritance.

A SECRET DISCIPLE'S
NEW FOUND BOLDNESS

This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him - Joseph sought to give Jesus a proper burial. Notice that John 19:38+  described "Joseph of Arimathea, (as) being a disciple of Jesus, but a secret one for fear of the Jews." This bold and potentially dangerous action by Joseph is clear indication that he no longer is a secret disciple. He counted the cost (Mk 8:34-36+).

Mark 15:43+ adds some detail - "Joseph of Arimathea came, a prominent member of the Council (Sanhedrin - sunedrion), who himself was waiting (prosdechomai) for the kingdom of God; and he gathered up courage (tolmao)  and went in before Pilate, and asked for the body of Jesus."

Pulpit Commentary comments: “It was the Roman custom to leave criminals hanging on the cross for days, till their bodies were devoured by birds and wild animals; the Jewish Law enacted that when bodies were penally suspended, they should be taken down and buried before night (… Deuteronomy 21:22, 23), that the land might not be defiled. Tomorrow (beginning at sunset), being a specially solemn day, as combining the sabbath and the Passover celebration, the Jews were particularly anxious that the crucified bodies of our Lord and the two robbers should be taken away and put out of sight before the sabbath began.....We must remember that this act of Joseph and his friends was not only a bold proceeding, but an act of great self-denial. Contact with a corpse caused ceremonial defilement of seven days’ duration, and thus they would be debarred from taking their part in the great Paschal solemnity, with its solemn and joyful observances. But the love of Jesus and the unselfish desire to render him honor enabled them to rise superior to religious prejudices, and willingly to make the required sacrifice.””

David Turner points out that "The bodies of those who had died by crucifixion were often not given a proper burial, but left on the crosses to disintegrate or thrown on the ground to be disposed of by scavengers and natural decay. But Jewish piety objected to any body being left unburied (Deut 21:22–23), and so there was provision there for the burial of those executed (Josephus, War 4.317) in a common burial plot rather than in a family tomb. To provide proper burial for someone otherwise unprovided for was a valued act of charity (Tob 1:16–18); cf. the provision for the burial of “strangers” in 27:7. But the provision of a new, rock-cut tomb for Jesus was quite exceptional, and indicates that Joseph was motivated by more than conventional piety. It is, like the act of the woman who anointed Jesus in 26:6–13, a quite extravagant act of devotion. (Quoted by Paul Apple)

Bob Utley points out that "This was a brave act on the part of Joseph for the following reasons: (1) he was publicly identifying himself with a man convicted of treason, (2) he was willing to be ceremonially unclean for the Passover, and (3) this would surely ostracize him from the Sanhedrin."  

NET NOTE - Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

ILLUSTRATION OF THE TOTAL COMMITMENT OF JOSEPH - A hen and a pig saw a church sign announcing the sermon: “What Can We Do to Help the Poor?” The hen suggested that they feed them bacon and eggs. The pig thought about it and replied, “There’s one thing wrong with your idea: for you it requires only a contribution, but for me it requires total commitment!”

C H Spurgeon - Joseph of Arimathaea

‘Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.’ ‘And he bought fine linen … and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.’ Mark 15:43, 46

Years ago, when they talked of the French invading England, an old lady grew very indignant and threatened deadly resistance. When she was asked what the women of England could do, she said they would rise to a man. I have no doubt whatever that they would do their best in any such emergency. Every iron in the fire-place, whether it be poker or shovel, would be grasped to defend our hearths and homes, and just so now, when error knows no bounds, we must stand up for the defence of the truth. Since they push error to extremes, it becomes us to hold by every particle of the faith. I will not, for my own part, give up a corner of my creed for any man. Even if we might have been prepared to modify expressions had the age been different, we are not in that mood now. A generation of vipers shall have a naked file to bite at. We will modify nothing. If truth bears a stern aspect we will not veil it. If there be an offence in the cross we will not conceal it. This shall be my answer to those who would have us attune ourselves to the spirit of the age: I know no Spirit but one, and he is unchanging in every age. Your extravagance of doubt shall have no influence over us except to make us bind the gospel more closely to our hearts. If we gave you an inch you would take a mile, and so no inch shall be given you. Our resolve is to live for the Book as we read it, for the gospel as we rest in it, for the Lord as he made atonement, for the kingdom as it rules over all. I beg every trembling Christian to take heart, put on his Lord’s livery, and advance to the fray. Come out now, if you never did before! Come out, if there is any manliness in you, in these days of blasphemy and rebuke.

D L Moody - Joseph of Arimathea, an honorable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.—Mark 15:43.

I CONSIDER this one of the sublimest, grandest acts that any man ever did. In the darkness and gloom, His disciples having all forsaken Him, Judas having sold Him for thirty pieces of silver, the chief apostle Peter having denied Him with a curse, swearing that he never knew Him, the chief priests having found Him guilty of blasphemy, the council having condemned Him to death, and when there was a hiss going up to heaven from over all Jerusalem, Joseph went right against the current, right against the influence of all his friends, and begged the body of Jesus.
Blessed act! Doubtless he upbraided himself for not having been more bold in his defence of Christ when He was tried, and before He was condemned to be crucified. The Scripture says he was an honorable man, an honorable councillor, a rich man, and yet we have only the record of that one thing—the one act of begging the body of Jesus. But what he did for the Son of God, out of pure love for Him, will live forever; that one act rises up above everything else that Joseph of Arimathea ever did.

Steven Cole - When I was in college, there was an ad for Clairol hair-coloring that had the tag line, “Only her hairdresser knows for sure.” You couldn’t tell by looking whether she dyed her hair or not. So we used to refer to certain Christians, who were quiet about their faith, as “Clairol Christians,” because only God knew for sure that they were believers. Up to this point, both Joseph and Nicodemus had been “Clairol Christians.” Nobody except God knew that they were followers of Jesus. John 19:38 says that Joseph was “a disciple of Jesus, but a secret one for fear of the Jews.” (The Cross and Our Commitment John 19:31-42)

Matthew 27:59 And Joseph took the body and wrapped it in a clean linen cloth,

Related Passages:

John 19:40+ So they (Joseph and Nicodemus) took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews.

THE BURIAL CLOTH
OF JESUS

And Joseph took the body and wrapped it in a clean linen (sindon) cloth - The point Matthew makes in this section is that Jesus was truly dead which counters the so-called Swoon Theory, " the belief that Jesus didn’t really die at His crucifixion, but was merely unconscious when He was laid in the tomb and there He resuscitated. Accordingly, His appearances after three days in the tomb were merely perceived to be resurrection appearances. There are several reasons why this theory is invalid and can be easily proven as false, and there were at least three different persons or groups involved in Jesus’ crucifixion who were all satisfied concerning the fact of His death on the cross. They are the Roman guards, Pilate, and the Sanhedrin."

Joseph and Nicodemus (John 19:40+) had to move fast. Assuming Jesus died at 3 PM and Sabbath began at 6 PM, they only had 3 hours to make all the proper burial arrangements. 

Matthew describes the linen cloth as “clean,” and the tomb (Mt 27:60) as “new.” Thus the ritual purity of the shroud and tomb displays Joseph’s respect for the body of Jesus.

Bob Utley points out that "Joseph hurried to prepare Jesus' body before 6 PM, which started Passover. The exact time when the stone was rolled into place is uncertain. It was before 6 PM. However brief the time, it was counted as one day in the three days Jesus was in the grave."

NET NOTE - The term σινδών (sindon) can refer to a linen cloth used either for clothing or for burial.

Linen cloth (4616)(sindon) a light piece of clothing like a chemise. Liddell-Scott- sindon, a fine cloth, a kind of cambric or muslin." Friberg - (1) as a loosely fitting sleeping garment tunic, (night)shirt (Mk 14.51); (2) as a cloth used to wrap a corpse for Jesus' burial clothes - "Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb." (Mk 15:46, Mt 27.59)

5x in NT - Matt. 27:59; Mk. 14:51; Mk. 14:52; Mk. 15:46; Lk. 23:53 

Septuagint uses - Jdg. 14:12; Jdg. 14:13; Prov. 31:24;

Matthew 27:60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away.

Related Passages:

Isaiah 53:9+  (PROPHECY FULFILLED) His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth. 

Matthew 27:66   And they went and made the grave secure, and along with the guard they set a seal on the stone.

Matthew 28:2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it.

Mark 16:3-4  They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 Looking up, they *saw that the stone had been rolled away, although it was extremely large.

Luke 24:2  And they found the stone rolled away from the tomb,

John 20:1  Now on the first day of the week Mary Magdalene *came early to the tomb, while it *was still dark, and *saw the stone already taken away from the tomb.

JESUS LAID IN A 
RICH MAN'S TOMB

And laid it in his own new (kainos) tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away - (See depiction of where the tomb may have been located) This is a fulfillment of the prophecy of Isa. 53:9+. Here we see precautions taken to ensure that no one stole the body out of the tomb. Luke explains this new (kainos) tomb writing "And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain." (Lk 23:53+; cf Jn 19:41+). Tombs hewn in rock had shelves on which wrapped corpses were laid.

Marvin Vincent on large stone - Though in the Jews' sepulchres in general there were doors hung on hinges, the grooves and perforations for which may still be seen. Joseph's tomb may have been differently constructed, or else was in an unfinished state.

Leon Morris writes "This was an action of some generosity (ED:ON PART OF Joseph), for a rock tomb was expensive, and it was not permitted to bury a criminal in a family grave (Sanh. 6:5; cf. Daube, pp. 310-11); the tomb could probably not be used afterward for anyone else. Matthew goes on to tell us that the Jewish leaders recalled Jesus’ prophecy that he would rise from the dead and persuaded Pilate to secure the tomb until the third day after the crucifixion. (See The Gospel According To Matthew - Google Book or BORROW  The Gospel According To Matthew page 726)

D. A. Carson: Tombs were of various kinds. Many were sealed with some sort of boulder wedged into place to discourage wild animals and grave robbers. But an expensive tomb consisted of an antechamber hewn out of the rock face, with a low passage (cf. “bent over,” Jn 20:5, 11) leading into the burial chamber, which was sealed with a cut disk-shaped stone that rolled in a slot cut into the rock. The slot was on an incline, making the grave easy to seal but difficult to open. Several men might be needed to roll the stone back up the incline. This sort of tomb is presupposed in the gospel records. (See Matthew - Google Book  - borrow Expositor's Bible Commentary abridged)

Spurgeon - Our King, even in the grave, must have the best of the best; his body was "wrapped in a clean linen cloth, and laid in Joseph’s own new tomb, thus completing the fulfillment of Isaiah 53:9. Some see in this linen shroud an allusion to the garments in which priests were to be clothed. Joseph’s was a virgin sepulcher, wherein up to that time no one had been buried, so that, when Jesus rose, none could say that another came forth from the tomb instead of him. That rock-hewn cell in the garden sanctified every part of God’s acre where saints lie buried. Instead of longing to live until Christ comes, as some do, we might rather pray to have fellowship with Jesus in his death and burial.

Henry Morris -  new tomb.  There is more here than meets the eye. Joseph was a rich man who lived in Arimathea, so why would he build a new tomb in Jerusalem, especially one in the rock on a hillside close to Golgotha within easy earshot of the cries of crucified criminals? It could hardly have been planned for himself; all indications point to his having prepared it ahead of time to receive the body of Jesus (Mark 15:42-47; Luke 23:50-56; John 19:38-42). (Borrow The Defender's Study Bible page 1054ff)

NET NOTE - hewn out - That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

S Lewis Johnson on new tomb (in a garden) - he was buried in a garden. Well after all, all of our troubles began in a garden, in the Garden of Eden. There the first Adam sinned and died spiritually. It is in a second garden that the Son of man is placed, and from which on Sunday morning there shall come forth the new man, the Lord Jesus, the last Adam and the whole story ultimately finds its conclusion in the garden of God in paradise in which there is a new heaven, new earth and new Jerusalem. The garden. A new tomb. God was transforming the activities of men by sovereign providence so that they would ultimately glorify the son.

Matthew 27:61 And Mary Magdalene was there, and the other Mary, sitting opposite the grave.  

Related Passages: 

Mark 15:47+ Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.

Luke 23:55-56+  (LUKE GIVES AN ADDITIONAL DETAIL CONCERNING THESE TWO WOMEN) Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid.  56 (LUKE GIVES AN ADDITIONAL DETAIL CONCERNING THESE TWO WOMEN) Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment.

THE LOVE OF
TWO MARYS

And Mary Magdalene was there, and the other Mary, sitting opposite the grave - See note above. These women followed Jesus body in life and now in death! What incredible devotion by these courageous women. How did the two Marys know the location of the tomb? The location of the tomb was known to the disciple Joseph. Somehow the location was communicated to the two Marys. They had been present at the cross and could have following Joseph and Nicodemus. (See possible harmony of the narratives of the resurrection of Christ) It is interesting to note that the only people at the tomb of Jesus  as the sun set that Friday were two Pharisees, Joseph and Nicodemus, who had up until now been secret disciples and these two women Mary Magdalene and the other Mary. The apostles are nowhere to be found

THOUGHT - These women came with Jesus, so surely these women were His disciples. They counted the cost, leaving their homes in Galilee to follow Him. It was the women disciples who were at the foot of the cross when Jesus died. It was women who were first to the open tomb. 

Sitting opposite the grave This fact is important because it excludes the skeptics explanation of an empty tomb saying they returned to the wrong tomb Sunday morning. (See Who Moved the Stone? by Frank Morison) That is absurd! Luke 24:1+ says "But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared." If you read the Bible without chapter breaks, Luke 23:56+ leaves no doubt that the they in Luke 24:1+ is the women. Luke 24:10+ gives their specific identification. Remember that the chapter breaks are not inspired but were compiled by Stephen Langton in 1205 AD.

Bruce Barton points out that "No mourning was permitted for those executed under Roman law. The women followed with broken but silent grief and watched the burial....they planned to return after the Sabbath with their own spices to anoint Jesus' body (Mt 28:1)." (See Life Application New Testament Commentary)

Spurgeon - Love and faith were both typified by these two Mary’s sitting over against the sepulcher. They will be the last to leave their Lord’s resting-place, and the first to return to it when the Sabbath is past. Can we cling to Christ when his cause seems to be dead and buried? When truth is fallen in the streets, or is even buried in the sepulcher of skepticism or superstition, can we still believe in it, and look forward to its resurrection? That is what-some of us are doing at the present time. O Lord, keep us faithful!

Related Resource:

Life Application Bible Commentary – DO WHAT YOU CAN - These women could not do "great" things for Jesus—they were not permitted to stand up before the Jewish Council or the Roman governor and testify on his behalf—but they did what they could. They stayed at the cross when most of the disciples had fled, and they got ready to anoint their Lord's body. Because of their devotion, they were the first to know about the Resurrection. Believers may feel that they can't do much for Jesus. But they must take advantage of the opportunities given to them by doing what they can do and not worrying about what they cannot do. (BORROW Life application New Testament commentary)

C H Spurgeon - Over against the sepulchre  (See full sermon Over Against the Sepulchre)

‘Sitting over against the sepulchre.’ Matthew 27:61

‘Sitting over against the sepulchre’ while Christ lies in it, my first thought about it is, I will rest, for he rests. What a wonderful stillness there was about our Lord in that rocky grave. He had been daily thronged by thousands: even when he ate bread they disturbed him. He scarce could have a moment’s stillness in life; but now how quiet is his bed! Not a sound is heard. The great stone shuts out all noise and the body is at peace. Well, if he rests, I may. If for a while the Lord seems to suspend his energies, his servants may cry unto him, but they may not fret. He knows best when to sleep and when to wake. As I see the Christ resting in the grave, my next thought is, he has the power to come forth again. When the disciples were alarmed because Jesus was asleep, they were in error, for his sleep was the token of their security. When I see a captain on board ship pacing anxiously up and down the deck, I may fear that danger is suspected; but when the captain turns into his cabin, then I may be sure that all is right, and there is no reason why I should not turn in too. So if our blessed Lord should ever suffer his cause to droop, and if he should give no marvellous manifestations of his power, we need not doubt his power; let us keep our Sabbath, pray to him and work for him, for these are duties of the holy day of rest; but do not let us fret and worry, for his time to work will come. The rest of the Christian lies in believing Christ under all circumstances. Go in for this, beloved.

QUESTION - Can the various resurrection accounts from the four Gospels be harmonized?

ANSWER - The events surrounding Jesus’ resurrection can be difficult to piece together. We must remember two things: first, the news of Jesus’ resurrection produced much excitement in Jerusalem, and in the ensuing chaos many people were going many different directions. Groups were separated, and several different groups paid visits to the tomb, possibly more than once. Second, the writers of the Gospels did not attempt an exhaustive narrative; in other words, Matthew, Mark, Luke, and John had no intention of telling us every detail of the resurrection or every event in the order that it happened.

In the battle with skeptics regarding Jesus’ resurrection, Christians are in a "no-win" situation. If the resurrection accounts harmonize perfectly, skeptics will claim that the writers of the Gospels conspired together. If the resurrection accounts have some differences, skeptics will claim that the Gospels contradict each other and therefore cannot be trusted. It is our contention that the resurrection accounts can be harmonized and do not contradict each other.

However, even if the resurrection accounts cannot be perfectly harmonized, that does not make them untrustworthy. By any reasonable evaluation, the resurrection accounts from the four Gospels are superbly consistent eyewitness testimonies. The central truths - that Jesus was resurrected from the dead and that the resurrected Jesus appeared to many people - are clearly taught in each of the four Gospels. The apparent inconsistencies are in "side issues." How many angels did they see in the tomb, one or two? (Perhaps one person only saw one angel, while the other person saw two angels.) To how many women did Jesus appear, and to whom did He appear first? (While each Gospel has a slightly different sequence to the appearances, none of them claims to be giving the precise chronological order.) So, while the resurrection accounts may seem to be inconsistent, it cannot be proven that the accounts are contradictory.

Here is a possible harmony of the narratives of the resurrection of Christ and His post-resurrection appearances, in chronological order:

  1. Jesus is buried, as several women watch (Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42).
  2. The tomb is sealed and a guard is set (Matthew 27:62-66).
  3. At least 3 women, including Mary Magdalene, Mary the mother of James, and Salome, prepare spices to go to the tomb (Matthew 28:1; Mark 16:1).
  4. An angel descends from heaven, rolls the stone away, and sits on it. There is an earthquake, and the guards faint (Matthew 28:2-4).
  5. The women arrive at the tomb and find it empty. Mary Magdalene leaves the other women there and runs to tell the disciples (John 20:1-2).
  6. The women still at the tomb see two angels who tell them that Jesus is risen and who instruct them to tell the disciples to go to Galilee (Matthew 28:5-7; Mark 16:2-8; Luke 24:1-8).
  7. The women leave to bring the news to the disciples (Matthew 28:8).
  8. The guards, having roused themselves, report the empty tomb to the authorities, who bribe the guards to say the body was stolen (Matthew 28:11-15).
  9. Mary the mother of James and the other women, on their way to find the disciples, see Jesus (Matthew 28:9-10).
  10. The women relate what they have seen and heard to the disciples (Luke 24:9-11).
  11. Peter and John run to the tomb, see that it is empty, and find the grave clothes (Luke 24:12; John 20:2-10).
  12. Mary Magdalene returns to the tomb. She sees the angels, and then she sees Jesus (John 20:11-18).
  13. Later the same day, Jesus appears to Peter (Luke 24:34; 1 Corinthians 15:5).
  14. Still on the same day, Jesus appears to Cleopas and another disciple on their way to Emmaus (Luke 24:13-32).
  15. That evening, the two disciples report the event to the Eleven in Jerusalem (Luke 24:32-35).
  16. Jesus appears to ten disciples—Thomas is missing (Luke 24:36-43; John 20:19-25).
  17. Jesus appears to all eleven disciples—Thomas included (John 20:26-31).
  18. Jesus appears to seven disciples by the Sea of Galilee (John 21:1-25).
  19. Jesus appears to about 500 disciples in Galilee (1 Corinthians 15:6).
  20. Jesus appears to His half-brother James (1 Corinthians 15:7).
  21. Jesus commissions His disciples (Matthew 28:16-20).
  22. Jesus teaches His disciples the Scriptures and promises to send the Holy Spirit (Luke 24:44-49; Acts 1:4-5).
  23. Jesus ascends into heaven (Luke 24:50-53; Acts 1:6-12).

Streams in the Desert - 

  “And there was Mary Magdalene and the other Mary, sitting over against the sepulchre.” (Matt. 27:61)

HOW strangely stupid is grief. It neither learns nor knows nor wishes to learn or know. When the sorrowing sisters sat over against the door of God’s sepulchre, did they see the two thousand years that have passed triumphing away? Did they see anything but this: “Our Christ is gone!”

Your Christ and my Christ came from their loss; Myriad mourning hearts have had resurrection in the midst of their grief; and yet the sorrowing watchers looked at the seed-form of this result, and saw nothing. What they regarded as the end of life was the very preparation for coronation; for Christ was silent that He might live again in tenfold power.

They saw it not. They mourned, they wept, and went away, and came again, driven by their hearts to the sepulchre. Still it was a sepulchre, unprophetic, voiceless, lusterless.

So with us. Every man sits over against the sepulchre in his garden, in the first instance, and says, “This woe is irremediable. I see no benefit in it. I will take no comfort in it.” And yet, right in our deepest and worst mishaps, often, our Christ is lying, waiting for resurrection.

Where our death seems to be, there our Saviour is. Where the end of hope is, there is the brightest beginning of fruition. Where the darkness is thickest, there the bright beaming light that never is set is about to emerge. When the whole experience is consummated, then we find that a garden is not disfigured by a sepulchre. Our joys are made better if there be sorrow in the midst of them. And our sorrows are made bright by the joys that God has planted around about them. The flowers may not be pleasing to us, they may not be such as we are fond of plucking, but they are heart-flowers, love, hope, faith, joy, peace—these are flowers which are planted around about every grave that is sunk in the Christian heart.

    “ ’Twas by a path of sorrows drear
      Christ entered into rest;
    And shall I look for roses here,
      Or think that earth is blessed?
      Heaven’s whitest lilies blow
      From earth’s sharp crown of woe:
    Who here his cross can meekly bear,
    Shall wear the kingly purple there.”

Matthew 27:62 Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate,

THE RELIGIOUS HYPOCRITES
GO TO WORK ON THE SABBATH!

Now on the next day, the day after the preparation (paraskeue), the chief priests (archiereus) and the Pharisees (pharisaios) gathered together sunago) with Pilate - The following discourse presupposes that the religious leaders also knew where Jesus had been buried. 

Charles Swindoll: The last five verses in this chapter are unique to Matthew’s account. In a sort of addendum to the description of the burial, Matthew cuts to the chief priests and Pharisees again trying to manipulate things behind the scenes by plotting and conniving. Matthew points out that they did all of this “on the next day, the day after the preparation” (Mt 27:62). That is, they were doing all this work on the Sabbath, which was forbidden by Jewish Law! Those hypocrites who had condemned Jesus and His disciples for “working” on the Sabbath were now hard at work against the so-called deceiver they had condemned! (See Insights on Matthew 16–28 - Page 302 - Google Book) (Bolding added)

Matthew Henry's Concise - Mt 27:62-66. On the Jewish sabbath, the chief priests and Pharisees, when they should have been at their devotions, were dealing with Pilate about securing the sepulchre. This was permitted that there might be certain proof of our Lord's resurrection. Pilate told them that they might secure the sepulchre as carefully as they could. They sealed the stone, and set a guard, and were satisfied that all needful care was taken. But to guard the sepulchre against the poor weak disciples was folly, because needless; while to think to guard it against the power of God, was folly, because fruitless, and to no purpose; yet they thought they dealt wisely. But the Lord took the wise in their own craftiness. Thus shall all the rage and the plans of Christ's enemies be made to promote his glory. 

Day....Preparation (3904) paraskeue from paraskeuazo = make preparation from para = for + skeuazo = to prepare) in secular Greek was generally used  to mean “preparation,” hence “to equip oneself” but all the NT uses the word to denote the day of preparation for the Jewish Sabbath. The word is literally preparation; in Jewish, NT, and early Christian usage, only of a definite day, the sixth day of the week, the term for the Friday preceding the Sabbath, when all preparation for the Sabbath had to be completed and after which no work was permitted 

PARASKEUE - 6V - day(1), day of preparation(3), preparation(2), preparation day(1). Matt. 27:62; Mk. 15:42; Lk. 23:54; Jn. 19:14; Jn. 19:31; Jn. 19:42

Day of Preparation - Sixth day of week (FRIDAY) in which Jews prepared life's necessities to avoid work on the Sabbath (compare Ex 20:8-11 ; Matthew 12:1-14; John 9:14-16). Preparation of food, completing work, and spiritual purification were included. The Hebrew day began and ended at 6 PM (or Sunset), so the day of preparation extended from 6 p.m. on Thursday until the beginning of the Sabbath at 6 p.m. Friday. The Feast of Passover was immediately followed by the holy convocation of the Feast of Unleavened Bread (Leviticus 23:1-7 ). No one worked on either of these holy days, so a day of preparation was set aside to prepare for the holiday period (John 19:14). John explicitly identified the day of preparation as the day of Jesus' execution (John 19:14, Jn 19:31, 42) and placed the Last Supper before Passover (John 13:1). The Synoptic Gospels, however, dated the Last Supper on the day of Passover (Matthew 26:17; Mark 14:12; Luke 22:7). This apparent contradiction in dating may depend on whether the gospel writers were referring to the preparation day for the sabbath or to the preparation day for the Passover. (Holman Bible Dictionary)

Matthew 27:63 and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’

RELIGIOUS LEADERS
REMEMBER CLAIM OF RESURRECTION

and said, “Sir (kurios - polite address to a superior), we remember (mimnesko) that when He was still alive that deceiver (planos - imposter) said, ‘After three days I am to rise again.’ (egeiro) - Sadly this brood of vipers remembers what Jesus' own disciples seem to have forgotten! What hypocrites these religious deceivers were blasphemers calling Jesus a deceiver! But at least these religious leaders quoted Jesus correctly! Did they really believe Jesus would rise from the dead? I don't think so, but after His many miracles (which they never refuted), there must have been some lingering doubt about whether He could accomplish this greatest of miracles. After all, they were fully aware that He had resurrected Lazarus from the dead (see Jn 12:10-11+) and thus potentially had the miraculous power to pull off His own resurrection! 

Christ’s enemies remembered
what his disciples forgot.
-- D L Moody

Men called Jesus Christ many names which God had never given him—Beelzebub (Matthew 10:25), glutton and drunkard (Matthew 11:19), deceiver (Matthew 27:63), liar (John 8:13), sinner (John 9:24), demon-possessed and insane (John 10:20), and blasphemer (John 10:33). On the cross God treated his Son as if he was everything that man had accused him of, and every other sin besides. Mt 11:19 is particularly interesting for they were both incorrect and correct (although they did not know they were correct) in calling Him "a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Praise God that He is a friend of sinners! 

D. A. Carson: The disciples disbelieved Jesus’ words about rising again, not because they could not understand the plain words, but because they had no frame of reference capable of integrating a dying and rising Messiah into their own messianic expectations. Shattered by the demoralizing turn of events, they cowered in fear (Jn 20:19), unable and even unwilling to trust their judgment and understanding on anything except the terrible fact that their Messiah had been crucified. (See The Expositor's Bible Commentary - Abridged Edition)

Marvin Vincent on We remember (ἐμνήσθημεν) - Lit., we remembered: i.e., it occurred to us: we have just remembered, and have come to tell you before it shall be too late. That deceiver (ἐκεῖνος ὁ πλάνος) The pronoun that is very picturesque; being used of distant objects, and therefore here as pointing to one who is out of the way and far removed. Πλάνος, deceiver, is akin to πλανάω, to wander; and hence a vagabond impostor.

A T Robertson on Sir we remember - This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew 27:62). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in Matthew 12:40+ he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. That deceiver (ekeinos ho planos) they call him, a vagabond wanderer (planos) with a slur in the use of that (ekeinos), a picturesque sidelight on their intense hatred of and fear of Jesus.(Bolding added) 

Pilate is called Kurie ("sir") by these Jewish leaders
and Jesus the Lord (kurios) is called "that deceiver."

Bob Utley points out the sad irony "that Pilate is called Kurie (translated "sir" - kurios) by these Jewish leaders and Jesus the Lord (kurios) is called "that deceiver." This word (planos) may be literally rendered "wanderer," explaining the derivation of our English word "planet" from the same term for "wandering" celestial lights. It originally referred to the orbit of planets that did not follow the standard pattern of the constellations. The term had a negative connotation in Greek. It was applied to errors or liars. 

Spurgeon - Those punctilious priests and Pharisees, who were so scrupulous about keeping the Sabbath, did not mind profaning the day of rest by holding a consultation with the Roman governor. They knew that Christ was dead and buried, but they still stood in dread of his power. They called him a "deceiver," and they even pretended to "remember" what "he said, while he was yet alive." At his trial, their false witnesses gave another meaning to his words, but they knew all the while that he was speaking of his resurrection, not of the Temple on Mount Zion. Now they are afraid that, even in the sepulcher, he will bring to nothing all their plans for his destruction. They must have known that the disciples of Jesus would not steal him away, and say unto the people, "He is risen from the dead"; so they probably feared that he really would come forth from the tomb. Whatever conscience they had made great cowards of them; so they begged Pilate to do what he could to prevent the rising of their victim.

Deceiver (4108) planos wandering, leading astray (adj.), a deceiver (subst.). It is used metaphorically for deliberately and deceptively leading people away from the right path, lying to people about God or about the reality of life and thus getting them off course. Used in 1 Ti 4:1 as an adjective and in the other 3 NT uses (Mt. 27:63 "that Deceiver" referring to Jesus Who is The Truth!; 2 Co. 6:8 = "deceivers"; 1 2 Jn. 1:7 = "deceivers...deceiver") as a noun. 

Did the Pharisees take Jesus’ resurrection prediction more seriously than did his disciples? (Mt 27:63-64): In response to their asking him for a sign, Jesus had earlier predicted his resurrection to the scribes and Pharisees (Mt 12:38ff). That the chief priests and Pharisees went to Pilate the day after Jesus’ crucifixion shows that they had not forgotten Jesus’ enigmatic prediction. There are at least two reasons they took the prediction seriously enough to request a guard.

First, they had heard about or witnessed Jesus’ miraculous powers and they wanted to make certain that whatever power enabled Jesus was not liberated. They had previously charged Jesus with acting under Satanic influence (Mt 12:24) and may have anticipated more deceptive signs and wonders. Furthermore, the events at the crucifixion, including the darkness, the tearing of the temple curtain, and the earthquakes must have given them pause. It had impacted the Roman centurion and his men (causing them to give a striking confession about Jesus’ identity in Mt 27:54), as well as the crowds, who went away from the crucifixion “striking their chests” (Luke 23:48), expressing perhaps the beginnings of guilt and contrition that prepared the way for the thousands who repented at Pentecost (Acts 2:41; cf. Nolland 1993, 1159).

Second, Jesus’ disciples remained free. The chief priests and Pharisees assumed that the disciples had heard Jesus’ prediction and had taken it seriously, and that they might therefore fake a fulfillment by stealing his body. This was a sensible move by the religious leaders, but ironically they had misjudged the disciples, who seem not to have remembered Jesus’ resurrection prediction in the midst of their fear, grief, and disillusionment. (See Holman Apologetics Commentary - The Gospels and Acts) 

Matthew 27:64 “Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.”

Related Passages:

Matthew 28:13+ and said, “You are to say, ‘His disciples came by night and stole Him away while we were asleep.’

RELIGIOUS LEADERS FEAR
RESURRECTION HOAX

Therefore (oun) Term of conclusion. Because they remember Jesus said He would rise from the dead, precautions would need to be put in place.

Donald Hagner points out that "The incongruous, ironical result is that the opponents (THE JEWISH LEADERS) took Jesus’ words about rising from the dead more seriously than did the disciples! A vague fear in this case was a greater motivation than the hope of the disciples."

Give orders (keleuo in aorist imperative) for the grave (taphos) to be made secure (asphalizo) until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first - Give orders (keleuo)  is the Jewish leaders making another demand on Pilate! The irony is that when the body was gone, they invented the very lie they describe here and were attempting to protect against! (see Mt 28:13). 

Leon Morris - They wanted help until the third day, for that was the time specified in the prophecies, and if the disciples stole the body after that time they could point out that Jesus’ words had not been fulfilled. But if the body was stolen within that time, the disciples could claim that he was raised from the dead. They wanted help until the third day, for that was the time specified in the prophecies, and if the disciples stole the body after that time they could point out that Jesus’ words had not been fulfilled. But if the body was stolen within that time, the disciples could claim that he was raised from the dead. It is, of course, true that the disciples would have had a difficult time claiming a resurrection when all they had was a dead body, but the leaders did not want to give them the opportunity. If such a claim were made, they thought, “the last error will be greater than the first.” Presumably they saw Jesus’ claim to messiahship as the first error and a claim to resurrection as a possible last. They were castigating his teaching and specifically they called his prophecy of his resurrection an error and held that a claim to resurrection would be an even greater error. They did not consider for a moment that there was any element of truth in what Jesus had said. (See The Gospel According To Matthew - Google Book or BORROW The Gospel According To Matthew PAGE 730)

Spurgeon - Their jealous hatred led them to mar their own Sabbath and Passover by appeals to a heathen ruler. Little did they know of that spiritual Sabbath-keeping, which makes us lay aside our cares and even our own thoughts upon the hallowed day of rest.

Otherwise His disciples (mathetes) may come (erchomai) and steal (klepto) Him away and say to the people, ‘He has risen (egeiro) from the dead,’ and the last (eschatos) deception (plane) will be worse (cheiron) than the first (protos) - What is fascinating is that the leaders eventually were forced to promote the very thing that here they call "the last deception" when the tomb was found empty. Indeed their last deception was the greatest, for belief in that deception will take a person to hell! Matthew 28:11-15+ records the last deception by the deceivers, the hypocritical  religious leaders...

Now while they were on their way, some of the guard came into the city and reported to the chief priests all that had happened. 12 And when they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, 13 and said, “You are to say, ‘His disciples came by night and stole Him away while we were asleep.’ 14 “And if this should come to the governor’s ears, we will win him over and keep you out of trouble.” 15 And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day.

William Lane Craig writes "The point is that the Jews did not respond to the preaching of the resurrection by pointing to the tomb of Jesus or exhibiting his corpse, but entangled themselves in a hopeless series of absurdities trying to explain away his empty tomb. The fact that the enemies of Christianity felt obliged to explain away the empty tomb by the theft hypothesis shows not only that the tomb was known (confirmation of the burial story), but that it was empty ... The fact that the Jewish polemic never denied that Jesus’ tomb was empty, but only tried to explain it away is compelling evidence that the tomb was in fact empty. (SEE THE EMPTY TOMB: FACT OR FICTION? - Craig lists 8 eight considerations which furnish evidence that the tomb of Jesus was found empty on Sunday morning by His women followers) 

A T Robertson on the last deception - The last delusion, imposture (Weymouth), fraud (Moffatt). Latin error is used in both senses, from errare, to go astray. The first fraud was belief in the Messiahship of Jesus, the second belief in his resurrection. (ED: BUT OF COURSE, NEITHER WAS A FRAUD BUT BOTH WERE TRUE!) 

Give orders (Command) (2753) keleuo means to set in motion, urge on. In the NT, used generally with the meaning of to command, order something to be done. Imperfect active, repeatedly ordered. The usual formula of command was: “Go, lictors; (the "policemen" in Acts 16:35, 38) strip off their garments; let them be scourged!.” Louw-Nida - to state with force and/or authority what others must do—‘to order, to command.’

Deception (4106) plane from planos = deceitful, root idea = has idea of wandering) (Click word study of related verb planao) describes a roaming or a wandering and then figuratively a going astray or a wandering out of the right way. The verbal form planao means to cause to wander off the path, to cause someone to hold a wrong view and so to mislead or deceive. The literal use in the sense of roaming is found in the Greek historian Herodotus who records this note of Solon "who roamed the earth in search of new information". Plane in the present verse describes one who wanders from the path of truth, orthodoxy or piety and into error, delusion or deceit. Vincent says plane is an "error which shows itself in action...It may imply deceit as accompanying or causing error"

PLANE - 10V - deceitful(1), deception(1), deluding(1), error(7). Matt. 27:64; Rom. 1:27; Eph. 4:14; 1 Thess. 2:3; 2 Thess. 2:11; Jas. 5:20; 2 Pet. 2:18; 2 Pet. 3:17; 1 Jn. 4:6; Jude 1:11

Matthew 27:65 Pilate said to them, “You have a guard; go, make it as secure as you know how.”

PILATE AGREES TO 
TIGHTEN SECURITY

Pilate said to them, “You have a guard (NET, NIV = "Take a guard"); go, make it as secure (asphalizo in aorist imperative) as you know how.” - Pilate passed the buck back to the Jewish leaders. This was a good move, for then if anything happened, the Jews could not blame it on Pilate's ineptitude! 

Herbert Vander Lugt - The religious and political leaders did their very best to make sure that the body of Jesus remained in the tomb, but they were attempting the impossible. Death could not hold the sinless Son of God in its grasp, and on the third day He rose just as He said He would (20:19; 27:63; 28:1-8).

Jesus arose despite His foes.

A T Robertson on Have a guard (echete koustōdian), present imperative (Marvin Vincent  some render, imperatively), a guard of Roman soldiers, not mere temple police. The Latin term koustodia occurs in an Oxyrhynchus papyrus of A.D. 22. "The curt permission to the Jews whom he despised is suitable in the mouth of the Roman official" (McNeile).

D A Carson on You have a guard  disagrees with Robertson's comment - Pilate refuses to use his troops but tells the Jewish authorities that they have the temple police at their disposal; and he grants the leaders permission to use them. This explains why, after the Resurrection, the guards report to the chief priests, not to Pilate (Mt 28:11). 

Van Parunak favors Robertson's comment - It is sometimes suggested (France, Carson) that he is cynically sending them off to use their own temple guard. But the use of a Latin loan word here, the term “soldiers” in 28:12, and the fact that the guard is afraid that Pilate will care what became of the body, all show that these are Romans. We know that the group that arrested the Lord included a Roman cohort (John 18:3) as well as the temple guard (Luke 22:52), and Pilate is likely referring to this previously assigned body of soldiers. “Take the same men I gave you for the arrest.” (Quoted by Paul Apple page 1366)

David Turner: The Jewish leaders want Pilate to deploy his own troops, but he prefers to leave the responsibility to them; “you have a guard” refers to the Jewish temple guards (see on 26:47). It is their problem; let them take care of it with their own resources. The less natural alternative translation, “Take a guard”, would probably indicate that Pilate made a detachment of his own soldiers available, and the fear of punishment by the governor (v. 14) has led some to assume that this was so. But the fact that the guard will subsequently report back not to Pilate but to the priests (28:11), and that the governor’s hearing of their failure is mentioned only as a possibility (28:14), makes it more probable that it was the temple guards that were used. The sealing of the tomb is an additional precaution along with the presence of a guard who were supposed to maintain constant watch.  (Quoted by Paul Apple page 1366)

G Campbell Morgan - Make it as sure as ye can. Matt. 27.65

It is almost impossible to read these words of Pilate to the priests and Pharisees without detecting the tone of restless impatience, and of a sarcasm which was born of some great uncertainty in his own heart. He had passed through strange experiences in dealing with Jesus. Under stress of political expediency he had violated his own conscience, and had given Him over to death. But was He dead? Or if He was, what strange things might not be about to happen? Yes, said he, take the guard, make the sepulchre as sure as ye can! Perhaps Pilate really hoped that, if there were anything in the weirdly haunting fears that assaulted him, the guard might prevent their fulfiment; so strangely do men attempt to deal with spiritual forces by material means. In many different ways that is what evil is always saying. The one fact which it is necessary for evil to prevent or deny is that of the actual Resurrection. All the claims of Christianity depend upon that. If Jesus of Nazareth lived and died, and His dust remained in the Syrian tomb, then everything breaks down. Then His teaching was untrue. His avowed intention was frustrated. He was at the best, a deluded man, and we are deceived if we trust Him as Saviour and follow Him as Lord. But mark the limitation of the words, "as sure as ye can"; and wait the issue. Man's efforts to prove Him not risen are as futile as those he employed to prevent Him rising. He left the tomb triumphantly, and He emerges in new power and glory from every attempt to declare Him dead.

Attempting The Impossible

God raised up [Jesus], having loosed the pains of death, because it was not possible that He should be held by it. — Acts 2:24

Today's Scripture : Matthew 27:62-28:8

It was the day after Jesus was crucified. His body lay in a tomb. But the chief priests and Pharisees who had engineered His crucifixion had the uneasy feeling that this might not be the end of the Jesus story. So they went to Pilate and told him that Jesus’ disciples might steal His body to try to convince the people that He had fulfilled His prediction to rise from the grave. Pilate responded, “You have a guard; go your way, make [the tomb] as secure as you know how” (Matthew 27:65).

A guard was posted and the tomb was secured with an official Roman seal (v.66). The religious and political leaders did their very best to make sure that the body of Jesus remained in the tomb, but they were attempting the impossible. Death could not hold the sinless Son of God in its grasp, and on the third day He rose just as He said He would (20:19; 27:63; 28:1-8).

After the resurrection, the chief priests bribed the soldiers and told them to spread a ridiculous story about the disciples stealing the body (28:11-14). Still today skeptics offer one fanciful theory after another, attempting to disprove the resurrection of Jesus. In spite of their efforts to cast doubt on the historical record, the truth is that Jesus came out of the tomb.

We serve a living Savior! By:  Herbert Vander Lugt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

I serve a risen Savior,
He's in the world today;
I know that He is living,
Whatever men may say.
—Ackley

Jesus arose despite His foes.

Matthew 27:66 And they went and made the grave secure, and along with the guard they set a seal on the stone.

JEWISH AUTHORITIES 
SECURE STONE WITH SEAL

And they went and made the grave secure - Made...secure is the verb asphalizo. How did they make it secure? With an guard and a seal. The fact that it was made secure and was still discovered to be empty is support for a supernatural escape. Only Matthew records the setting of a guard at the tomb which sets the stage for the ruse promulgated in Matthew 28:11-15+ . 

Spurgeon - Thus, unwittingly, helping to secure testimony for the resurrection such as none could gainsay. It was now impossible for his body to be stolen, and if he came forth it must be by supernatural power. Oh, blind Jews, thus to ensure their own confusion! Blinder yet are they who believe that Jesus rose, and yet do not put their trust in him.

And along with the guard (koustodia) they set a seal (sphragizo) on the stone (lithos) - Note that in Mt 27:60 Joseph and Nicodemus had rolled a large stone against the entrance of the tomb. Now the Jewish religious leaders make the stone secure by (1) posting guards and (2) setting a wax seal on the large stone. The only way that body would get out of that tomb would be through a miraculous resurrection. They "double down" with a guard and a seal! Thinking like natural men (1Co 2:14), they reasoned that surely this would be enough to keep the body of Jesus from disappearing! 

Bruce Barton suggests that "they made sure the tomb was sealed and guarded. The tomb was made secure by stringing a cord across the stone that was rolled over the entrance. The cord was sealed at each end with clay." (See Life Application New Testament Commentary)

A T Robertson on set a seal - Probably by a cord stretched across the stone and sealed at each end as in Daniel 6:17. The sealing was done in the presence of the Roman guard who were left in charge to protect this stamp of Roman authority and power. They did their best to prevent theft and the resurrection (Bruce), but they overreached themselves and provided additional witness to the fact of the empty tomb and the resurrection of Jesus (Plummer).

Marvin Vincent on along with the guard they set a seal - Lit., having sealed the stone with the watch. Rev., Sealing the stone, the guard being with them. This is rather awkward, but the rendering rightly corrects the A. V. The idea is that they sealed the stone in the presence of the guard, and then left them to keep watch. It would be important that the guard should witness the sealing. The sealing was performed by stretching a cord across the stone and fastening it to the rock at either end by means of sealing clay. Or, if the stone at the door happened to be fastened with a cross beam, this latter was sealed to the rock.

TSK - Everything was here done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish.

Spurgeon - The chief priests and Pharisees wanted Pilate to make the sepulcher sure, but he left them to secure it. There seems to have been a grim sort of irony about the governor’s reply, "You have a watch; go your way, make it as sure as you can." Whether he mean it as a taunt, or as a command to secure the sepulcher, they became unconsciously witnesses that Christ’s resurrection was a supernatural act. The tomb in the rock could not be entered except by rolling away the stone, and they guarded that by sealing the stone, and setting a watch. According to the absurd teaching of the Rabbis, rubbing ears of corn was a kind of threshing, and, therefore, was unlawful on the Sabbath; yet here were these men doing what, by similar reasoning, might be called furnace and foundry work, and calling out a guard of Roman legionaries to assist them in breaking the Sabbath. Unintentionally, they did honor to the sleeping King when they obtained the representatives of the Roman emperor to watch his resting-place until the third morning, when he came forth Victor over sin, and death, and the grave. Thus once more was the wrath of man made to praise the King of glory, and the remainder of that wrath was restrained.

NET NOTE - Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

Henry Morris - The chief priests and Pharisees evidently took the Lord's promise to rise on the third day more seriously than His disciples (Matthew 27:63,64). However, they did not believe this was possible (especially the Sadducean priests who did not believe in the resurrection), so they must have assumed the disciples would try to steal the body. Their paranoia, however, served only to strengthen the evidence for the resurrection. Their firm preparations to prevent the theft of the body merely eliminated that possibility as a plausible explanation for the empty tomb three days later. (Borrow The Defender's Study Bible page 1054ff)

Make secure (805)(asphalizo from asphales = certain, secure) means to make sake, fast. In classical Greek, asphalizō primarily means “to secure.” Several ideas generate from this. From as far back as the Second Century B.C. the word was used to describe the act of “seizure” (securing an object, securing the person of, arresting). In rare instances “fortify” is a legitimate translation of a usage during the classical period.

Gilbrant - In the Septuagint we find asphalizō most often used in the sense of “protecting, safeguarding, making secure against harm” (Isaiah 41:10, “...and have established thee [safeguard, watch over] with my just right hand”; Wisdom of Solomon 4:17, “ . . . The Lord has set him in safety”; 10:12, “ . . . kept him safe from those that lay in wait”). Asphalizō is also used in speaking of the “reconstruction” (repair, make secure, shut up, close) of the gates of Jerusalem (Nehemiah 3:15). The New Testament finds asphalizō used in the sense of “confinement” in Acts 16:24. In its only other occurrences it means “to guard,” or “to make secure” (in reference to the tomb of Jesus).

Asphalizo - 4v - fastened(1), made...secure(1), made secure(1), make...secure(1). Matt. 27:64; Matt. 27:65; Matt. 27:66; Acts 16:24. Septuagint - Isaiah 41:10, Neh 3:15.

Guard (2892)(koustodia) is basically a transliteration of Latin custodia and means a guard, keeper, watcher or sentinel. Used only 3x - Matt. 27:65; Matt. 27:66; Matt. 28:11 (no uses in Lxx). Gilbrant adds that koustodia "can refer to the act of setting a guard or to the group of men doing the guarding. In this case it means a group of soldiers who are acting as sentries. Day and night were divided into a set of watches, and soldiers would stand guard or watch for these predetermined times. Such a group of soldiers was stationed to guard the tomb of Jesus as recorded in Matthew 27:66: “So they went, and made the sepulchre sure, sealing the stone, and setting a watch.” (Complete Biblical Library)

Put a seal (4972 ) sphragizo from sphragis = seal, engraved object used to make a mark - denoting ownership, approval, or closure of something normally done by pressing into heated wax usually attached to a document or letter) means to set a seal upon or to mark with a seal. To mark so as to certify that something is so. Seals were used to make something secure, to serve as a guarantee of the correctness of the contents, to indicate authenticity, to indicate ownership. Sacrificial animals were examined and sealed if perfect. Jars, sacks of fruit or grain were sealed. To mark with a seal as a means of identification in Greek secular writings was used to mark all kinds of animals, so that the mark denoting ownership also carries with it the protection of the owner.

Wayne Detzler writes that sphragizo was "largely a commercial or business term, referring to sealing a building shut. In order to guarantee property against theft, a seal was placed on it. Or sometimes it took the form of a mark or a brand, as on livestock. When a merchant bought a sack of grain, a seal would be placed on the sack until the full payment was made. This was a guarantee of coming payment. Later the seal became a mark of royalty. Any communiqué from the crown was sealed by the king. After dabbing hot wax on the document, the king would seal it by pressing his ring into the wax. Before long, the engraved ring was called "a seal." In the religious sphere, a sacrificial lamb which was found to be suitable was also sealed, marked as suitable. In the Septuagint Greek Old Testament, a seal was a signet ring. This ring was used to indicate a sale (Jer. 32:10). Royalty also used the seal to authenticate its orders (Esther 3:10; 8:8). Though the precise word for "sealing" is not used, Isaiah 44:5 speaks of people who had "for Jehovah" tattooed on their hands as a mark of religious sacrifice (Borrow New Testament Words in Today's Language)

John MacArthur - The Amazing Burial of Jesus

The burial of Jesus Christ is as supernatural and as miraculous in many ways as was His death and as will be His resurrection. It is a marvelous and thrilling account of supernatural intervention in every detail in the life of Christ. From His birth to His burial to His resurrection, everything is controlled by God the Father for the fulfillment of divine purpose and prophecy. And we shall see that as we look at this text. Even His burial then becomes a testimony to His kingliness, a testimony to His deity. Even His burial is proof in fact that He is none other than the Son of God who He claimed to be. It is a marvelous and thrilling thing to see God giving evidence as to the deity of Christ even in His being buried.

Now it comes to us in three particular features in verses 57 through 66. 1. The first testimony really comes through Joseph of Arimathea, 2. the second through Mary Magdalene and the other Mary in verse 61, 3. and the third, strangely enough, through the chief priests and Pharisees from verse 62 to 66.

Joseph and the two Marys and then the group of scribes and – or the group rather of chief priests and Pharisees each play a very important role in the burial of Jesus, which role ultimately speaks to the truthfulness of Christ’s claim to be the Son of God. And so God is giving testimony to His Son even in this. . .

So there are two major prophecies very explicit, very easily recognized that must relate to the burial of Christ. He must be buried with the rich and He must buried for a period of three days. Now God uses Joseph of Arimathea to fulfill these prophecies as the human instrument. So Joseph then gives testimony to the deity of Christ through being used in fulfilled prophecy – fulfilled prophecy. . .

It was imperative that Christ be dead by 3:00 so that He could be in the grave on some part of Friday so that that day could be included in the three days He had to be in the earth. He had to be buried on Friday so that Friday, Saturday, and Sunday, at least a portion of each of those days, He would spend in the earth as He had prophesied that He would. . .

Now we don’t know what [Joseph’s] involvement is in the past. We have no information except one statement given by John in his gospel. Chapter 19 verse 38 John says this, “He was a disciple of Jesus” – listen – “secretly for fear of the Jews.” Up to this point he had been a secretive disciple because he was afraid of what it would cost him. He was afraid of the leaders. I mean if he was a member of the Sanhedrin and they found out he was following Jesus, it would be the end of his Sanhedrin rights. It would be the end of his wealth, because he wouldn’t be able to do business with anybody. It would be the end of his social status. He and his family would be alienated and ostracized. It would be the end of everything. The price would be very, very high. And this man was not going to take a step of boldness and identify with Jesus until he was certain that Jesus was in fact worth the effort. . .

In other words, if you take the view that He had to be there three days and three nights, He can’t rise till the fourth day. But everything in the text says on the third day. So that eliminates the need for interpreting that particular three days and three nights as if it meant three actual 24-hour periods. It is simply a Jewish colloquial expression for any part of a day. . .

Listen, the amazing burial of Jesus Christ attended to by this secret disciple who now becomes public for the whole world to know throughout all history, Joseph of Arimathea, the whole thing is orchestrated to fulfill specific prophecy that Jesus would be three days and that He would be with the rich in His death. He is buried in a wealthy man’s grave which the wealthy man made for himself. Now I don’t know what got Joseph of Arimathea from being secret to being public. Maybe it was the earthquake and the darkness and the rocks splitting and the graves opening and the temple veil ripping from top to bottom. I don’t know whether it was the heart of love. I don’t know whether it was the agonizing sympathy he felt when he watched Jesus going through the things He went through. Whatever it was, humanly speaking, I don’t know. What I do know is it was God working on his heart. And God was bringing to pass the fulfillment of prophecy. So Jesus was with the rich in His death and He was in the grave for three days. . .

And only two ladies were left, Mary of Magdala and Mary this mother of James and Joses and wife of Cleophas. And they are sitting – and the Greek says – opposite the sepulcher. And they’re just sitting there in deep sorrow, in deep agony. And if Joseph of Arimathea is used by God to confirm the deity of Christ through fulfilled prophecy, these two are used to confirm the deity of Christ through first-hand testimony – first-hand testimony. . .

And then finally, and we come to verse 62. The third group that God providentially orders in the scene to bring about the amazing burial of Jesus Christ are the chief priests and the Pharisees. And they provide in this testimony to the deity of Christ what I think to be as forceful as any proof of His resurrection anywhere in the Scripture. . .

Do you know what would have happened if there was no guard and no seal? Nobody was watching the tomb and all of a sudden we were trying to preach a message that Jesus rose from the dead. And somebody would say, “Don’t give me that, it never happened. They just took His body and somebody took on His identity and somebody who looked like Him made a few appearances,” and so forth and so forth and so forth. But the unbelieving world itself made sure that there’s no other explanation for the absent body of Jesus Christ except a resurrection. If no seal and no guard, the resurrection could have been explained as a grave robbery. But not after this. And the wrath of these Christ haters has led them to secure that grave to the extent that there’s no other explanation than a resurrection. And later on, by the way, we’ll see in chapter 28 the soldiers were bribed to deny the resurrection, which is another testimony to its reality.

Do you see how God is working in everything? He used Joseph of Arimathea providentially to fulfill prophecy. He used the two Marys providentially to give first-hand testimony to the resurrection. And He used the chief priests and the Pharisees providentially to give forceful proof that Jesus indeed rose from the dead. . .

Now listen carefully. How does this relate to you and me? Do you know this verse? “For we know that all things work together for” – what? – “good to them that love God, to them who are the called according to His purpose.” Does that come to you with new meaning now? Do you understand what that says? All things are controlled by God to work together to fulfill His eternal purpose for His own beloved children which is their good. I mean, that is a marvelous thing. This idea of God’s sovereignty and God’s providence is not some distant doctrine only for theologians. I mean, this is where the rubber meets the road, folks. It’s when you can’t explain the trouble you’re going through that you need to understand the providential power of a sovereign God who takes every bit of the diverse data of the universe and controls it all for your good and His glory and eternal purpose. Is that comforting? It doesn’t matter what it is. It doesn’t matter what it is. And He demonstrated His ability to do it in the death and burial of Jesus Christ – glorious thing.

 

 

 

 

 

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