Mateus 27
Marvin Vincent · Citado em PreceptAustin
Mateus 27
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
Mateus 27
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+).
Mateus 27
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.” make: Mt 28:11-15 Ps 76:10 Pr 21:30 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries 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