Mateus 27
Bob Utley · Citado em PreceptAustin
Mateus 27
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
Mateus 27
Utley - SPECIAL TOPIC: CRUCIFIXION Historical Development Herodotus (1.128.2; 3.125.3; 3.132.2; 3.159.1) mentions it was practiced in Persia (Dairus 512-485 B.C.) There are historical accounts of it also being practiced by the India continent Assyria Scythians Taurians Thracians Celts Germans Britons Carthaginians Greece (Alexander the Great) Seleucid King Antiochus IV Epiphanes (267 B.C.) Sadducean high priest Alexander Janneus (103-76 B.C.) Victims usually slaves often captured soldiers political enemies In Palestine of Jesus' day Most of our information comes from Flavius Josephus, The Antiquities of the Jews Dead Sea Scrolls Pesher of Nahum temple scroll Flaccus quoted by Philo Tacitus in Histories (2.72.2; 4:3.2; 4.11.3) Livy (22.33.2; 33.36.3) 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. The Procedure A public stripping and beating (see SCOURGED) Victims had to carry the cross bar to the place of execution. The wooden apparatus could be a capital T a small t an X a scaffolding close to the ground holding several victims The victims were attached to the wooden apparatus by nails in the wrist nails in the heel (usually one nail) ropes to secure the weight of the body 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. Often small amounts of wine were given to the victim to prolong death and increase the agony. Jewish Understanding of the Procedure 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. 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. 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
Mateus 27
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
Mateus 27
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." Buss - The Trial Before Caiaphas and the Sanhedrin Buss - Importance of Witnesses Buss - Many False Witnesses Buss - Second Stage, Before Caiaphas - Two Witnesses Buss - Third Stage Before Caiaphas - Ye Are All Witnesses Buss - Meeting At Daybreak 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: No trial was to be held during feast time. Each member of the court was to vote individually to convict or acquit, but Jesus was convicted by acclamation. 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. The Jews had no authority to execute anyone. No trial was to be held at night, but this trial was held before dawn. The accused was to be given counsel or representation, but Jesus had none. 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. bound: Ge 22:9 Jn 18:12,24 Ac 9:2 12:6 21:33 22:25,29 24:27 28:20 2Ti 2:9 Heb 13:3 delivered: Mt 20:19 Lu 18:32,33 20:20 Ac 3:13 See Trial and Crucifixion of Jesus - Parallel Passages Alfred Edersheim - Messianic Jew - The Morning of Good Friday (Mt 27:1, 2, 11–14; Mk 15:1–5; Lk 23:1–5;Jn 18:28–38;Lk 23:6–12; Mt 27:3–10;Mt 27:15–18; Mk 15:6–10; Lk 23:13–17; Jn 18:39, 40; Mt 27:19; Mt 27:20–31; Mk 15:11–20; Lk 23:18–25; Jn 19:1–16.) Matthew 27 Resources - Multiple Sermons and Commentaries 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?) The Man Place and time of birth unknown Of the Equestrian order (upper middle class of Roman society) Married, but no known children Earlier administrative appointments (of which there must have been several) unknown His Personality Two different views 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. The NT (Gospels, Acts) presents a weak, easily manipulated Roman procurator. Paul Barnett, Jesus and the Rise of Early Christianity (BORROW), pp. 143-148, gives a plausible explanation of these two views. 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. 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). Pilate was a protege of Sejanus and tried to impress him by 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). 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). taking money from the temple treasury to build an aqueduct in Jerusalem (cf. Josephus' Antiq. 18.3.2; Jewish Wars 2.9.3). having several Galileans killed while offering a sacrifice at Passover in Jerusalem. 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). 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). 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. 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. There are many factors involved in Pilate's actions, but the most significant ones were He acknowledged Jesus' innocence. He understood the Sanhedrin's manipulation and threats (cf. John 19:12). His own wife had warned him (cf. Matt. 27:19-20). He was afraid of a riot during the Feast days (cf. Luke 23:18). Pilate was very superstitious himself (cf. John 19:7-8). Fate He was recalled and arrived in Rome just after Tiberius' death (A.D. 37). He was not reappointed. His life is unknown after this. There are many later theories, but no secure facts. Related Resources: Multiple Dictionary Articles on Pilate Pilate in Wikipedia 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, Judas: Mt 26:14-16,47-50 Mk 14:10-11,43-46 Lu 22:2-6,47,48 Jn 13:2,27 Jn 18:3 he felt remorse: Job 20:5,15-29 2Co 7:10 See James Stalker's chapter on Judas Iscariot Matthew 27 Resources - Multiple Sermons and Commentaries 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
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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. See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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. that: Ac 1:19 to this day: Mt 28:15 De 34:6 Jos 4:9 Jdg 1:26 2Ch 5:9 See James Stalker's chapter on Judas Iscariot Matthew 27 Resources - Multiple Sermons and Commentaries 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; Jeremiah: Mt 1:22; 2:5, 15; 13:35; 21:4. And they: Zec 11:12-13 thirty: Mt 26:15 Ex 21:32 Lev 27:2-7 See James Stalker's chapter on Judas Iscariot Matthew 27 Resources - Multiple Sermons and Commentaries 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
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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).
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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. into the Praetorium, Mk 15:16 Jn 18:28,33 19:8-9 Ac 23:35, Gr gathered the whole Roman cohort : Jn 18:3 Ac 10:1 27:1 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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:— Judas. Matthew 27:4. Pilate’s wife. Matthew 27:19. Pilate. Matthew 27:24. Herod. Luke 23:15. Thief. Luke 23:41. 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: Who killed Jesus? Why was Jesus crucified? Why did Jesus have to experience so much suffering? What were the seven last words of Jesus Christ on the cross and what do they mean? What trials did Jesus face before His crucifixion? Matthew 27:28 They stripped Him and put a scarlet robe on Him. stripped: Mk 15:17 Lu 23:11 Jn 19:2-5 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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
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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
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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
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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
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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)). 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) the King of Israel (cf.2 Sam. 7:14; Ps. 2:7; 89:26-27) the nation of Israel as a whole (cf. Exod. 4:22-23; Deut. 14:1; Hos. 11:1; Mal. 2:10) Israeli judges (cf. Exod. 21:6; Ps. 82:6) 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. 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) His unique (virgin) birth (cf. Isa. 7:14; Matt. 1:23; Luke 1:31-35) 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). 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). His affirmation by unacceptable confessors 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) unbelievers (cf. Matt. 27:43; Mark 14:61; John 19:7) His affirmation by His disciples Matt. 14:33; 16:16 John 1:34,49; 6:69; 11:27 His self affirmation His use of the familial imagery for God as Father His use of abba for God (1) Mark 14:36 (2) Romans 8:15 (3) Galatians 4:6 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, Job 13:9 Ps 22:12-13 35:26 Isa 28:22 49:7 Zec 11:8 Mk 15:31,32 Lu 18:32 22:52 23:35 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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.
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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!
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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.
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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. And Jesus cried out again: Mk 15:37 Lu 23:46 Jn 19:30 yielded: Mt 20:28 Ps 22:14,15 Isa 53:9-12 Da 9:26 Jn 10:11,15 Heb 2:14 Heb 9:14 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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.
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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
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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
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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. his: Isa 53:9 a large stone: Mt 27:66 Mt 28:2 Mk 16:3-4 Lu 24:2 Jn 20:1 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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
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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.