Commentary on Matthew Part 6 (No. F40vi)

Part 6 covers the most important texts of the Gospel

We see Christ finish off the lessons of the Kingdom of Heaven or Kingdom of God in chapter 25. Chapter 26 goes on to deal with the plot to kill Messiah, and his anointing. He then establishes the Second Sacrament of the church as the Lord’s Supper, and then he is betrayed by Judas. Over the next three chapters he is tried and executed and resurrected. He then goes before God as the Wave Sheaf Offering. We will deal with all that in detail and with supporting documents.

Matthew Chapters 25-28 (RSV)

Chapter 25

¹"Then the kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. ²Five of them were foolish, and five were wise. ³For when the foolish took their lamps, they took no oil with them; ⁴but the wise took flasks of oil with their lamps. ⁵As the bridegroom was delayed, they all slumbered and slept. ⁶But at midnight there was a cry, 'Behold, the bridegroom! Come out to meet him.' ⁷Then all those maidens rose and trimmed their lamps. ⁸And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' ⁹But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' ¹⁰And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. ¹¹Afterward the other maidens came also, saying, 'Lord, lord, open to us.' ¹²But he replied, 'Truly, I say to you, I do not know you.' ¹³Watch therefore, for you know neither the day nor the hour. ¹⁴"For it will be as when a man going on a journey called his servants and entrusted to them his property; ¹⁵to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. ¹⁶He who had received the five talents went at once and traded with them; and he made five talents more. ¹⁷So also, he who had the two talents made two talents more. ¹⁸But he who had received the one talent went and dug in the ground and hid his master's money. ¹⁹Now after a long time the master of those servants came and settled accounts with them. ²⁰And he who had received the five talents came forward, bringing five talents more, saying, 'Master, you delivered to me five talents; here I have made five talents more.' ²¹His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' ²²And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here I have made two talents more.' ²³His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' ²⁴He also who had received the one talent came forward, saying, 'Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; ²⁵so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' ²⁶But his master answered him, 'You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? ²⁷Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. ²⁸So take the talent from him, and give it to him who has the ten talents. ²⁹For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. ³⁰And cast the worthless servant into the outer darkness; there men will weep and gnash their teeth.' ³¹"When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. ³²Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, ³³and he will place the sheep at his right hand, but the goats at the left. ³⁴Then the King will say to those at his right hand, 'Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; ³⁵for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, ³⁶I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' ³⁷Then the righteous will answer him, 'Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? ³⁸And when did we see thee a stranger and welcome thee, or naked and clothe thee? ³⁹And when did we see thee sick or in prison and visit thee?' ⁴⁰And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.' ⁴¹Then he will say to those at his left hand, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; ⁴²for I was hungry and you gave me no food, I was thirsty and you gave me no drink, ⁴³I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.' ⁴⁴Then they also will answer, 'Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to thee?' ⁴⁵Then he will answer them, 'Truly, I say to you, as you did it not to one of the least of these, you did it not to me.' ⁴⁶And they will go away into eternal punishment, but the righteous into eternal life."

Intent of Chapter 25

The Parable of the Ten Virgins: vv. 1-13

The parable of the Virgins phrased in terms of the custom of the time, where the bridegroom came and fetched the bride from her parents’ home to his. The parable details the requirement of the individual to be ritually diligent without sin so that they keep the Holy Spirit (No. 117) at high levels, as they do not know the hour in which the Messiah is to return or when they are to die. The Five Wise Virgins do maintain their levels of the Holy Spirit whereas the Foolish Virgins did not and it was not possible to obtain replacements from those who had maintained their levels as it is an individual matter and will cost the person a place in the First Resurrection (No. 143A) and consign that person to the Second Resurrection (No. 143B) and be potentially subject to the second death. The Marriage Supper of the Lamb is only open to the elect who have maintained their garments intact in the Sacraments of the Church (No. 150) and also in these four other papers we see the application of the parable. Trumpets (No. 136) Pt. II: Marriage Supper of the Lamb, and:

Born Again (No. 172)

The Mysteries of God (No. 131)

The Leaven of Pentecost (No. 065)

vv. 1-13 v. 1 Lk. 12:35-38; Mk. 13:34. v. 2. 7:24-27; v. 10 Rev. 19:9; vv. 11-12 Lk. 13:25 Mt. 7:21-23; v. 13 24:42; Mk. 13:35; Lk. 12:40

The Parable of the Talents: vv. 14-30

The Mysteries of God (No. 131)

Lk. 19:12-27 v. 15 The parable demonstrates that diligent work is required from the elect and that such work is rewarded commensurate with the value of the work to the development of the faith.

v. 21 Lk. 16:10

v. 29 The servant that sat on his talent and did nothing with it was regarded as failing to do what was required of him and work to increase value of the Kingdom. That servant had no value to his master and hence was classed as a worthless servant. One cannot sit at home and do nothing to support the faith.

The Final Judgment: vv. 31-46

Commentary on Joshua: Part I (No. F006i)

The parable of the Sheep and the Goats is used to show what is required of the elect in dealing with less fortunate members of the faith and the nation.

Failure to act and succor the poor and unfortunate is regarded as an attack on the body of Christ and is punished accordingly.

v. 31 16:27; 19:28; v. 32 Ezek. 34:17; refers to the nations estranged from Israel (comp. Rom. 2:13-16).

v. 34 Lk. 12:32; Mt. 5:3; Rev. 13:8; 17:8

vv. 35-36 Isa. 58:7; Jas. 1:27; 2:15-16; Heb. 13:2; 2Tim. 1:16; v. 40 10:42; Mk. 9:41; Heb. 6:10; Prov. 19:17; v. 41 Mk. 9:48; Rev. 20:10; v. 46 Dan. 12:2; Jn. 5:29 Go away into eternal life = inherit the kingdom (cf. v. 34).

Chapter 26

¹When Jesus had finished all these sayings, he said to his disciples, ²"You know that after two days the Passover is coming, and the Son of man will be delivered up to be crucified." ³Then the chief priests and the elders of the people gathered in the palace of the high priest, who was called Ca'iaphas, ⁴and took counsel together in order to arrest Jesus by stealth and kill him. ⁵But they said, "Not during the feast, lest there be a tumult among the people." ⁶Now when Jesus was at Bethany in the house of Simon the leper, ⁷a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head, as he sat at table^. 8But when the disciples saw it, they were indignant, saying, "Why this waste? ⁹For this ointment might have been sold for a large sum, and given to the poor." ¹⁰But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. ¹¹For you always have the poor with you, but you will not always have me. ¹²In pouring this ointment on my body she has done it to prepare me for burial. ¹³Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will be told in memory of her." ¹⁴Then one of the twelve, who was called Judas Iscariot, went to the chief priests ¹⁵and said, "What will you give me if I deliver him to you?" And they paid him thirty pieces of silver. ¹⁶And from that moment he sought an opportunity to betray him. ¹⁷Now on the first day of Unleavened Bread the disciples came to Jesus, saying, "Where will you have us prepare for you to eat the passover?" ¹⁸He said, "Go into the city to a certain one, and say to him, 'The Teacher says, My time is at hand; I will keep the passover at your house with my disciples.'" ¹⁹And the disciples did as Jesus had directed them, and they prepared the passover. ²⁰When it was evening, he sat at table with the twelve disciples; ²¹and as they were eating, he said, "Truly, I say to you, one of you will betray me." ²²And they were very sorrowful, and began to say to him one after another, "Is it I, Lord?" ²³He answered, "He who has dipped his hand in the dish with me, will betray me. ²⁴The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born." ²⁵Judas, who betrayed him, said, "Is it I, Master?" He said to him, "You have said so." ²⁶Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." ²⁷And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; ²⁸for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. ²⁹I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." ³⁰And when they had sung a hymn, they went out to the Mount of Olives. ³¹Then Jesus said to them, "You will all fall away because of me this night; for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' ³²But after I am raised up, I will go before you to Galilee." ³³Peter declared to him, "Though they all fall away because of you, I will never fall away." ³⁴Jesus said to him, "Truly, I say to you, this very night, before the cock crows, you will deny me three times." ³⁵Peter said to him, "Even if I must die with you, I will not deny you." And so said all the disciples. ³⁶Then Jesus went with them to a place called Gethsem'ane, and he said to his disciples, "Sit here, while I go yonder and pray." ³⁷And taking with him Peter and the two sons of Zeb'edee, he began to be sorrowful and troubled. ³⁸Then he said to them, "My soul is very sorrowful, even to death; remain here, and watch with me." ³⁹And going a little farther he fell on his face and prayed, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." ⁴⁰And he came to the disciples and found them sleeping; and he said to Peter, "So, could you not watch with me one hour? ⁴¹Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak." ⁴²Again, for the second time, he went away and prayed, "My Father, if this cannot pass unless I drink it, thy will be done." ⁴³And again he came and found them sleeping, for their eyes were heavy. ⁴⁴So, leaving them again, he went away and prayed for the third time, saying the same words. ⁴⁵Then he came to the disciples and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. ⁴⁶Rise, let us be going; see, my betrayer is at hand." ⁴⁷While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. ⁴⁸Now the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him." ⁴⁹And he came up to Jesus at once and said, "Hail, Master!" And he kissed him. ⁵⁰Jesus said to him, "Friend, why are you here?" Then they came up and laid hands on Jesus and seized him. ⁵¹And behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the slave of the high priest, and cut off his ear. ⁵²Then Jesus said to him, "Put your sword back into its place; for all who take the sword will perish by the sword. ⁵³Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? ⁵⁴But how then should the scriptures be fulfilled, that it must be so?" ⁵⁵At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. ⁵⁶But all this has taken place, that the scriptures of the prophets might be fulfilled." Then all the disciples forsook him and fled. ⁵⁷Then those who had seized Jesus led him to Ca'iaphas the high priest, where the scribes and the elders had gathered. ⁵⁸But Peter followed him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. ⁵⁹Now the chief priests and the whole council sought false testimony against Jesus that they might put him to death, ⁶⁰but they found none, though many false witnesses came forward. At last two came forward ⁶¹and said, "This fellow said, 'I am able to destroy the temple of God, and to build it in three days.'" ⁶²And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" ⁶³But Jesus was silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." ⁶⁴Jesus said to him, "You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven." ⁶⁵Then the high priest tore his robes, and said, "He has uttered blasphemy. Why do we still need witnesses? You have now heard his blasphemy. ⁶⁶What is your judgment?" They answered, "He deserves death." ⁶⁷Then they spat in his face, and struck him; and some slapped him, ⁶⁸saying, "Prophesy to us, you Christ! Who is it that struck you?" ⁶⁹Now Peter was sitting outside in the courtyard. And a maid came up to him, and said, "You also were with Jesus the Galilean." ⁷⁰But he denied it before them all, saying, "I do not know what you mean." ⁷¹And when he went out to the porch, another maid saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." ⁷²And again he denied it with an oath, "I do not know the man." ⁷³After a little while the bystanders came up and said to Peter, "Certainly you are also one of them, for your accent betrays you." ⁷⁴Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the cock crowed. ⁷⁵And Peter remembered the saying of Jesus, "Before the cock crows, you will deny me three times." And he went out and wept bitterly.

Intent of Chapter 26

26:1- 27:66 Death of Jesus

Mk. 14:1-15:47; Lk. 22:1-23, 56; Jn. 13:1-19:42

26:1 Finished see 7:28 n.

The Plot to Kill Jesus: vv. 2-5

See also Mark 14:1-2; Luke 22:1-2; Jn. 11:47-53

v. 2 The Passover commemorated the deliverance of Israel from Egypt (Ex. 12:1-20). Christ was there in Egypt, and at the Red Sea, as the Angel of the Presence and at Sinai (as stated in Acts 7:30-53 and 1Cor. 10:1-4).

Jesus Anointed at Bethany: vv. 6-13

See also Mark 14:10-11; Luke 22:3-6

The Passover with the Disciples: vv. 17-25.

vv. 17-19 see also Mark 14:12-16; Luke 22:7-13

v. 17 Lk. 22:7 n. v. 18 Lk. 22:10 n., 11 n. Jn. 7:6; 12:23; 13:1; 17:1; v. 19 21:6; Dt. 16:5-8;

vv. 20-24 see Mark 14:17-21, Lk. 22:14, 21-23; Jn. 13:21-30 v. 24 Ps. 41:9; Lk. 24:25; 1Cor. 15:3; Acts 17:2-3; Mt. 18:7

Israel was ordered to keep the Passover in their homes in Egypt. When Israel came into their own inheritance and entered their own lands, they were ordered then to keep the Passover outside of the homes. Only on the morning of Unleavened Bread were they permitted to return to their proper accommodation. Also, from this time it could be any clean animal of the herd that was killed. The Passover was, however, still symbolised by the lamb and it was the most common and accepted animal for the meal. The Soncino quotes Abraham ibn Ezra who says they may return to their temporary accommodation but not their permanent domiciles.

We can start to see in the Passover some of the symbolism and sense of the timing and activities of Jesus Christ in the Passover when he was crucified.

We know beyond doubt when the lambs were killed during the Temple period. Josephus shows us that the lambs were killed from the ninth to the eleventh hour, i.e. from 3 p.m. to 5 p.m. on the afternoon of the fourteenth. The lambs were then prepared and eaten on the evening of 15 Nisan, as the Passover meal. Josephus says of a Passover in the reign of Nero:

So these high priests upon the coming of their feast they call the Passover, when they slay their sacrifices, from the ninth hour to the eleventh, but so that a company not less than ten belong to every sacrifice, (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, found the number of sacrifices was two hundred and fifty six thousand five hundred; which, upon the allowance of no more than ten that feast together, amounts to two millions seven hundred thousand and two hundred persons (Wars of the Jews, Bk. VI, IX, 3).

However, there was only one lamb – the first slaughtered at 3 p.m. – that was laid before the High Priest as the Passover.

We are thus getting an idea of the meaning behind the sequence of events on that 14 Nisan on which he died.

The custom of the Passover was also different. In Judea the people worked on 14 Nisan until noon, but in Galilee they did not work at all on 14 Nisan (cf. Schürer, History of the Jewish People in the Age of Jesus Christ, Vol. II, p. 14).

This ban on work on the Passover is because of the activities required on 14 Nisan, as seen in Deuteronomy 16:5-7. In Galilee, from where Christ came, the people did what Christ and the Apostles did on the day of the Passover sacrifice: they went into temporary accommodation and there they killed (3PM 14 Abib) and ate the Passover after dark beginning 15 Abib. In Judea, which to all intents and purposes was a separate land – as we see from the laws in the Mishnah regarding wives and property (mKet. 13:10; mB.B. 3:2; cf. Schürer, ibid.) – they appeared to have become slack in this practice, possibly because of their proximity to the Temple and possibly because of the sheer volume of work required in Jerusalem for the sacrifices that afternoon.

Nevertheless, Messiah and the Apostles went into temporary accommodation, as is required by the ordinance in Deuteronomy 16:5-7. (cf. Death of the Lamb (No. 242)).

In order to understand the Passover sequence it is important to study the following:

The Passover (No. 098);

Seven Great Passovers (No. 107);

Passover and the Equinox (No. 175B);

Significance of the Foot Washing (No. 099) and Significance of the Bread and the Wine (No. 100).

Ascents of Moses (No. 070).

False Doctrines re the Timing of the Lord’s Supper (No. 103C)

The Old and The New Leaven (No. 106A)

v. 25 Judas’s question is framed to imply that the answer will be in the negative.

Institution of the Lord’s Supper: vv. 26-29

See also Mark 14:22-25; Luke 22:15-20; 1Cor. 10:16; 11:23-26; Mt. 14:19; 15:36; see Lk. 22:17 n.

v. 28 Heb. 9:20; Mt. 20:28; Mk. 1:4; Ex. 24:6-8

The Wages of sin is death. God has rescued man, as from Egypt, and will also save them from death itself. God forgives mankind in mercy, if they obey His Commandments. The Covenant is again to be reissued (Jer. 31:31-34); v. 29 See Lk. 14:15; 22:18,30; Rev. 12:17; 14:12; 19:9.

The Lord’s Supper (No. 103);

Timing of the Crucifixion and the Resurrection (No. 159).

Christ was to be killed on the day and at the time they sacrificed the Passover lambs in Jerusalem i.e. from 3PM and the first lamb slaughtered was presented before the High Priest. Christ was to be that lamb and he died at that time, but he was taken down and buried in the Tomb of Joseph of Aramathea, his grandfather Heli’s brother, the son of Matthat (Lk. 3:23-24).

Jesus Foretells Peter’s Denial: vv. 30-35

See also Mark 14:25-31; Lk. 22:31-34,39; Jn. 14:31; 18:1; 13:36-38. v. 30 Conjecture is that it may have been Pss. 115-118.

v. 31 see Zech. 13:7; Jn. 16:32; v. 32 28:7, 10, 16

The Death of the Lamb (No. 242)

From this point on in the sequence we see the Death of the Lamb (No. 242) unfold with each step.

Jesus Prays in Gethsemane: vv. 36-46

See also Mark 14:32-42 and Luke 22:39-46

v. 38 Jn. 12:27; Heb. 5:7-8; Ps. 42:6, “My Soul” = “I” v. 39 Ezek. 23:31-34; Jn. 18:11; Mt. 20:22

The Messiah did not desire death but accepted God’s will in the matter, which he knew led to death.

v. 41 6:13; Lk. 11:4 Temptation is testing in which man’s best intentions may give way to sin which is transgression of the law (1Jn. 3:4).

v. 42 Jn. 4:34; 5:30; 6:38

v. 45 26:18 n.; Jn.12:23; 13:1; 17:1

Betrayal and Arrest of Jesus: vv. 47-56

See also Mark 14:43-52, Luke 22:47-53 and John 18:2-11.

v. 50 The Synoptic Gospels do not report Judas’ movements cf. Jn. 13:30; 18:3,

v. 51 Jn. 18:10

v. 52 Gen. 9:6; Rev. 13:10

v. 53 Twelve legions = 72,000

v. 54 The prophecies must be fulfilled therefore it must be as it was (4.6).

v. 55 Lk. 19:47; Jn. 18:19-21

Jesus before Caiaphas and the Council: vv. 57-68. See also Mark 14:53-65.

The Trial of Messiah

Messiah was arrested at the contrivance of the priesthood, and the Sanhedrin was used in this trial as it was necessary to have a minimum of 23 members present for a capital charge. Jesus was placed on trial before Annas for a preliminary hearing to establish prima facie grounds to summon the Sanhedrin. This of course had already been decided but it was necessary for their judicial process, in the same way it would be used for ours.

John 18:12-14 Then the band and the captain and officers of the Jews took Jesus, and bound him, ¹³And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. ¹⁴Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. (KJV)

The details of the priesthood and the dates and times are all contained in the papers Timing of the Crucifixion and the Resurrection (No. 159) and Golgotha: the Place of the Skull (No. 217) and the other Passover papers. This relationship is of the High Priest and deputy High Priest even though Judaism tries to place the use of the Nasi relationship to a slightly later time.

Bullinger is of the opinion that Annas had been deposed in 779 A.U.C., the year Messiah’s ministry began. Three others had been deposed and promoted before Caiaphas was appointed by Valerius Gratus. Bullinger thinks Annas would be more experienced in the law to formulate a charge against him. This was in reality a preliminary hearing. Schürer holds that Caiaphas was appointed by Valerius Gratus (15-26 CE) in about 18 CE, and he reigned from 18-36 CE. Ananaus son of Sethi had been appointed by Quirinius (6 CE) and he reigned from 6-15 CE. The three intermediary High Priests referred to by Bullinger are undoubtedly Ismael son of Phiabi (ca. 15-16 CE); Eleazar son of Ananus (ca. 16-17 CE) and Simon son of Camithus (ca. 17-18 CE), all appointed by Gratus (cf. Josephus, Antiquities of the Jews, Bk. XVIII. II. 2; cf. Schürer, Vol. II, pp. 216,230). Schürer deals with the question of the Nasi and the Ab-beth-din and holds that it did not occur until later. He holds that the term Nasi refers to the head of state up to the compilation of the Mishnah. It may well be that the term was deliberately not applied to the family of Herod and vested in the High Priest as the land was divided, from the record of the Mishnah. Judah and Galilee were regarded as separate lands, as we see above.

The activities in John are on capital charges, and the procedures of the Sanhedrin are to be just by law. Thus the function of Annas appears to be as the Ab-beth-din or deputy president of the Sanhedrin acting as arraigning magistrate.

One of the disciples went with Messiah into the palace of the High Priest.

John 18:15-18 And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. ¹⁶But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. ¹⁷Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. ¹⁸And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. (KJV)

He took Peter into the palace and the woman porter or doorkeeper accused him of being one of Christ’s disciples (female porters were not uncommon; cf. 2Sam. 4:6 LXX; Acts 12:13). Then followed Peter’s first denial. The other disciple was not challenged but appears to have been known, as the word also was used of Peter indicating this was so. This would not have been John as he always called himself the disciple whom Jesus loved (Jn. 13:23; 19:26; 21:7,20). The disciple was probably either Nicodemus or Joseph of Arimathea, both of whom were members of the Sanhedrin (cf. Bullinger, The Companion Bible, n. to v. 15).

The terms in verse 18 are rendered literally as slaves and deputies for servants and officers. The Chiliarch, and the Roman soldiers, had gone back to fortress Antonia leaving Messiah in the hands of the Jews.

In fulfilment of Isaiah 53, we now see the suffering and indignities begin to be inflicted.

John 18:19-24 The high priest then asked Jesus of his disciples, and of his doctrine. ²⁰Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.²¹Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. ²² And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? ²³Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? ²⁴Now Annas had sent him bound unto Caiaphas the high priest. (KJV)

It is written: thou shalt not revile the elohim or curse (speak evil) of the ruler of your people (cf. Ex. 22:28; Eccl. 10:20; Acts 23:5; 2Pet. 2:10; Jude 8 and also Jas. 4:3 – Gk: kakos, as amiss with evil intent) and thus the High Priest cannot be spoken evil of. However, Christ here was refuting the charge that he had broken the Law. He refuted sin being attributed to himself, as he was sinless.

The prophecy states he did not open his mouth, or he was dumb as a sheep before its shearers, and this was fulfilled in his attitude before Pilate. Thus he did not defend himself yet he clearly gave some answers. Is this a conflict? No, it is not. The answers he gave, which in effect negated the charges of breach of the Law, were effective in providing example in behaviour before authority. Had he not answered at all then it would have been worse. The example for history would have effectively destroyed social order among Christian groups before judicial process. The Gospels had to set an example according to biblical Law.

Annas had gone through the motions of preparing a charge and arraigning him before the Sanhedrin, and sent him to the actual High Priest, Joseph Caiaphas.

Peter Denies Jesus: vv. 69-75

See also Mark 14:66-72, Luke 22:55-62 and John 18:16-18, 25.

Here we see Peter, tested simply by association, deny Christ three times as Christ foretold he would; and then the cock crowed, signalling the end of this immediate test. All of us should learn lessons from this in looking at the trials of the Church and our brethren and the support or otherwise we give to each other.

During this time of trial, we see the details are omitted in the Gospel of John between the action in John 18:27 and the continuance of the story in verse 28. The story of this interlude is in Matthew 26:58 to 27:2.

Thus from this trial and the end of the test of Peter, we see the events in Matthew 27:1-2 take up in John 18:28.

John shows us that they did not wish to be defiled by having contact with the Gentiles, for the Pharisees, even then, had allowed their traditions to destroy the understanding of the Law (cf. John 18:28-40 ).

This section is one of the most powerful parables in the Bible. Here, in accordance with Scripture, we see Messiah as King being tried for the sins of the people, and tried by the head of the Gentiles, and being condemned unlawfully, to be put to death by Judah. We see also the Sanhedrin acting at the behest of the Pharisees and the ruling class. Here they were judged.

v. 59 Mk. 14:55 n. v 61 24:2; 27:40; Acts 6;14; Jn. 2:19 v. 63 27:11; Jn. 18:33 v. 64 16:28; Dan. 7:13 (F027vii); Ps. 110:1 v. 65 Num. 14:6; Acts 14:14; Lev. 24:16 v. 66 Lev. 24:16 v. 73 Peter spoke with a Galilean accent different from the Judeans v. 75 cf. v. 34

Chapter 27

¹When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death; ²and they bound him and led him away and delivered him to Pilate the governor. ³When Judas, his betrayer, saw that he was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, ⁴saying, "I have sinned in betraying innocent blood." They said, "What is that to us? See to it yourself." ⁵And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. ⁶But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." ⁷So they took counsel, and bought with them the potter's field, to bury strangers in. ⁸Therefore that field has been called the Field of Blood to this day. ⁹Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "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, ¹⁰and they gave them for the potter's field, as the Lord directed me." ¹¹Now Jesus stood before the governor; and the governor asked him, "Are you the King of the Jews?" Jesus said, "You have said so." ¹²But when he was accused by the chief priests and elders, he made no answer. ¹³Then Pilate said to him, "Do you not hear how many things they testify against you?" ¹⁴But he gave him no answer, not even to a single charge; so that the governor wondered greatly. ¹⁵Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. ¹⁶And they had then a notorious prisoner, called Barab'bas. ¹⁷So when they had gathered, Pilate said to them, "Whom do you want me to release for you, Barab'bas or Jesus who is called Christ?" ¹⁸For he knew that it was out of envy that they had delivered him up. ¹⁹Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much over him today in a dream." ²⁰Now the chief priests and the elders persuaded the people to ask for Barab'bas and destroy Jesus. ²¹The governor again said to them, "Which of the two do you want me to release for you?" And they said, "Barab'bas." ²²Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified." ²³And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified." ²⁴So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; see to it yourselves." ²⁵And all the people answered, "His blood be on us and on our children!" ²⁶Then he released for them Barab'bas, and having scourged Jesus, delivered him to be crucified. ²⁷Then the soldiers of the governor took Jesus into the praetorium, and they gathered the whole battalion before him. ²⁸And they stripped him and put a scarlet robe upon him, ²⁹and plaiting a crown of thorns they put it on his head, and put a reed in his right hand. And kneeling before him they mocked him, saying, "Hail, King of the Jews!" ³⁰And they spat upon him, and took the reed and struck him on the head. ³¹And when they had mocked him, they stripped him of the robe, and put his own clothes on him, and led him away to crucify him. ³²As they went out, they came upon a man of Cyre'ne, Simon by name; this man they compelled to carry his cross. ³³And when they came to a place called Gol'gotha (which means the place of a skull), ³⁴they offered him wine to drink, mingled with gall; but when he tasted it, he would not drink it. ³⁵And when they had crucified him, they divided his garments among them by casting lots; ³⁶then they sat down and kept watch over him there. ³⁷And over his head they put the charge against him, which read, "This is Jesus the King of the Jews." ³⁸Then two robbers were crucified with him, one on the right and one on the left. ³⁹And those who passed by derided him, wagging their heads ⁴⁰and saying, "You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross." ⁴¹So also the chief priests, with the scribes and elders, mocked him, saying, ⁴²"He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. ⁴³He trusts in God; let God deliver him now, if he desires him; for he said, 'I am the Son of God.'" ⁴⁴And the robbers who were crucified with him also reviled him in the same way. ⁴⁵Now from the sixth hour there was darkness over all the land until the ninth hour. ⁴⁶And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, la'ma sabach-tha'ni?" that is, "My God, my God, why hast thou forsaken me?" ⁴⁷And some of the bystanders hearing it said, "This man is calling Eli'jah." ⁴⁸And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink. ⁴⁹But the others said, "Wait, let us see whether Eli'jah will come to save him." ⁵⁰And Jesus cried again with a loud voice and yielded up his spirit. ⁵¹And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; ⁵²the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, ⁵³and coming out of the tombs after his resurrection they went into the holy city and appeared to many. ⁵⁴When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, "Truly this was the Son of God!" ⁵⁵There were also many women there, looking on from afar, who had followed Jesus from Galilee, ministering to him; ⁵⁶among whom were Mary Mag'dalene, and Mary the mother of James and Joseph, and the mother of the sons of Zeb'edee. ⁵⁷When it was evening, there came a rich man from Arimathe'a, named Joseph, who also was a disciple of Jesus. ⁵⁸He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. ⁵⁹And Joseph took the body, and wrapped it in a clean linen shroud, ⁶⁰and laid it in his own new tomb, which he had hewn in the rock; and he rolled a great stone to the door of the tomb, and departed. ⁶¹Mary Mag'dalene and the other Mary were there, sitting opposite the sepulchre. ⁶²Next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate ⁶³and said, "Sir, we remember how that impostor said, while he was still alive, 'After three days I will rise again.' ⁶⁴Therefore order the sepulchre to be made secure until the third day, lest his disciples go and steal him away, and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." ⁶⁵Pilate said to them, "You have a guard of soldiers; go, make it as secure as you can." ⁶⁶So they went and made the sepulchre secure by sealing the stone and setting a guard.

Intent of Chapter 27 (1-26)

Jesus Delivered to Pilate vv. 1-2

All the chief priests and elders then took counsel against Jesus to put him to death and then bound him and led him away to Pilate.

vv. 1-2 Mk. 15:1; Lk. 23:1; Jn. 18:28-32 Jewish law required that the Sanhedrin take formal action by daylight. Thus this was after the event, to regularise matters. The night trial was contrary to law. They wanted it all over by Passover. 26:57-68 deals with a pre-dawn hearing and with violence.

Judas Hangs Himself : vv. 3-10

v. 9-10 Zech.11:12-13; Jer. 18:1-3; 32:6-15. Although obscure, each account connects him with a cemetery for strangers in Jerusalem.

Jesus Before Pilate: vv. 11-14

See also Mark 15:1-5; Luke 23:2-5 and John 18:28-19:16; v. 14 Lk. 23:9; Mt. 26:62; Mk. 14:60; 1Tim. 6:13

They were ordered by God under the Law to show sentence of just judgment, but they did not do so. They handed judgment to the Gentiles and to Pilate. They delivered him to Pilate at the Praetorium, the house of the praetor (cf. Mk. 15:16) or Hall of Judgment, which was not Herod’s palace, as we see from Luke 23:7. They told Pilate that if Christ were not a malefactor they would not have delivered him up to him (Jn. 18:30). When asked if he was a king he made this reply (Jn. 18:37):

To this end was I born and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice.

Pilate, being educated and astute to rhetoric, said: “What is truth?” He said this because he was not yet of the truth. One had to be called of God to understand. Pilate then went out to the Jews and said: “I find in him no fault at all”.

They were being given a chance to take back their dishonest judgment from the mouth of the Gentiles they despised and considered unfit to walk in their Temple.

The Crowd Chooses Barabbas: vv. 15-23

Pilate gave them a chance to have Christ released and offered them a choice, but here the major substitution of history took place. They called out: “Not this man, but Barabbas”, who was a robber. Bar Abbas means son of the father. The symbolism here was that Christ died in order that we might be set free as sons of the Father.

...Pilate tried to persuade them again.

(see John 19:1-7).

They would not listen, and said he made himself the Son of God. Pilate was then very aware that he was dealing with a religious dispute where this man was not only faultless, but might have been a god. The Romans and Greeks, like the Asiatics, believed that the elohim or theoi did have the power to inhabit men and did appear as men, being divine offspring. This was the charge on which the Sanhedrin had condemned him, as we see from Matthew 26:65-66 (cf. Lev. 24:16). (242 ibid)

For vv. 15-26 see also Mark 15:6-15; Luke 23:18-25; and John 18:39-40, 19:4-16; v. 19 Lk. 23:4

v. 21; Acts 3:13-14

Pilate Delivers Jesus to be Crucified: vv. 24-26.

v. 24 Dt. 21:6-9; Ps. 26:6

v. 25 Acts 5:28; Jos. 2:19; v. 26 Scourging with a multi-thonged whip ordinarily preceded execution.

Jesus is Mocked : vv. 27-31

See also Mark 15:16-20; John 19:1-3.

v. 27 The praetorium was the governor residence. A battalion at full strength numbered 500 men.

The Execution of Christ: vv. 32-44

Mk. 15:21-32; Lk. 23:26, 33-43; Jn. 19:17-24

v. 32 The procession included Jesus, two other prisoners, a centurion and a few soldiers. Simon see Mk. 15:21 n.

For vv. 33-51 see also Mark 22:-38; Luke 23:32-38, 44-46; John 19:17-19, 23-24, 28-30.

v. 34 gall- Any bitter liquid, possibly the myrrh of Mk. 15:23 (see Ann. Oxf. RSV)

v. 35 Ps. 22:18. v. 37 The sign was probably because the Romans acknowledged Herodian rule and Christ was accused of being a pretender and therefore revolutionary.

v. 40 (26:61; Acts 6 :14; Jn. 2:19)

The Cross: Its Origin and Significance (No. 039)

Christ was not killed on a Cross. That word does not appear in the NT Greek text. The word is stauros which is a stake sharpened, often at both ends, and to which the condemned was nailed or fastened. The cross came from the worship of the equilateral sun cross to which the god Attis was affixed and paraded around the streets of Rome in the Sun and Mystery Cults. It was Attis that was the counterfeit alleged to have died on the Friday and resurrected on the Sunday at Easter (Ishtar), named for the goddess. This festival was forced into Christianity by Anicetus of Rome ca. 154 (cf. Origins of Christmas and Easter (No. 235) and the Quartodeciman Disputes (No. 277). The Romans did not add the cross bar to the Stauros until much later and well after Christ’s death. Had it have been a cross he would not have died in the time he did. The cross bar prolonged the death agonies.

vv. 42-43 The taunts show the religious nature of his work and the meaning of what it meant if he was the Messiah. He was king of all Israel, and not just the Jews (v. 37). The word: cross here, of the Sun and Mystery cults of Attis. is again substituted in the modern English texts for the original Stauros in the Greek, v. 43 Ps. 22:8.

Death of Jesus: vv. 45-56

Mk. 15:33-41; Lk. 23:44-49; Jn. 19:28-37

v. 45 From noon to 3PM.

v. 46 Eli,eli lama Sabacthani. Ps.22:1

v. 47 Elijah (similar to the Sound of Eli) was expected to precede the coming of the Messiah in the Last Days as we are told in Mal. 4:5-6; Mt. 27:49 and as we are told in Revelation 11:3ff. (F066iii).

v. 48 Ps. 69:21 The vinegar may have been to revive him and prolong his agony.

v. 51 Heb. 9:8; 10:19; Ex. 26:31-35; Mt. 28:2; see Mk. 15:38 n.

vv. 54-56 see also Mark15:39-41; Luke 23:47, 49.

All of the previous sequence is covered in the paper (242). Christ was killed on Wednesday 5 April 30 CE. See The Death of the Lamb (No. 242); Timing of the Crucifixion and the Resurrection (No, 159)

v. 56 James and Joseph the sons of Zebedee. (10:3; Lk. 24:10; Acts 1:13)

Jesus is Buried: 57-61

See also Mark 15:42-47; Luke 23:50-56 and John 19:38-42

v. 58 Bodies of the executed were normally denied burial and burnt. Tradition has it that Pilate was later converted.

Christ was buried in the tomb of His grandfather Heli’s brother, Joseph, before dark on Wednesday beginning the Day of 15 Abib, the Passover, of that year. (cf. Ashley M. Mammoth Book of British Kings and Queens re Joseph and notes and genealogy of Bran the Blessed King of the Britons).

v. 60 See Mk. 16:3-5 n; Acts 13:29

v. 61 27:56

The Guard at the Tomb: vv. 62-66.

v. 62 (cf. Mk. 15:42) The next day was the First Holy Day of Unleavened Bread of 15 Abib. That was on a Thursday 6 April 30 CE. It was not the weekly Sabbath as is reported by the devotees of the Mystery and Sun cults under the Baal worshipping “Easter” system see (No 159) above.

Chapter 28

¹Now after the sabbath, toward the dawn of the first day of the week, Mary Mag'dalene and the other Mary went to see the sepulchre. ²And behold, there was a great earthquake; for an angel of the Lord descended from heaven and came and rolled back the stone, and sat upon it. ³His appearance was like lightning, and his raiment white as snow. ⁴And for fear of him the guards trembled and became like dead men. ⁵But the angel said to the women, "Do not be afraid; for I know that you seek Jesus who was crucified. ⁶He is not here; for he has risen, as he said. Come, see the place where he lay. ⁷Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. Lo, I have told you." ⁸So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples. ⁹And behold, Jesus met them and said, "Hail!" And they came up and took hold of his feet and worshiped him. ¹⁰Then Jesus said to them, "Do not be afraid; go and tell my brethren to go to Galilee, and there they will see me." ¹¹While they were going, behold, some of the guard went into the city and told the chief priests all that had taken place. ¹²And when they had assembled with the elders and taken counsel, they gave a sum of money to the soldiers ¹³and said, "Tell people, 'His disciples came by night and stole him away while we were asleep.' ¹⁴And if this comes to the governor's ears, we will satisfy him and keep you out of trouble." ¹⁵So they took the money and did as they were directed; and this story has been spread among the Jews to this day. ¹⁶Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. ¹⁷And when they saw him they worshiped him; but some doubted. ¹⁸And Jesus came and said to them, "All authority in heaven and on earth has been given to me. ¹⁹Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."

Intent of Chapter 28

28:1 reads: Now after the Sabbath, the dawn of the First Day of the week, ...... That means that it is at the end of the Sabbath day towards dark when the first day of the week begins. Greek-English Interlinear reads: But late of the Sabbath[Sabbattoon] at the drawing on towards one of the Sabbaths = the first day of the week.

The Resurrection: vv. 1-10

For vv. 1-8 see Mark 16:1-8; Luke 24:1-10 and John 20:1-10. v. 4 The guards 27:62-66

v. 7 26:32; 28:16; Jn. 21:1-23; 1Cor. 15:3-4, 12, 20; v. 8 comp. Lk. 24:9; 22-23 v. 9 Jn. 20:14-18. The sequence of events are clearly laid out in the paper Timing of the Crucifixion and the Resurrection (No. 159). Christ was resurrected at the end of the Sabbath Day on 8 April 30 CE, in the Feast of Unleavened Bread in accordance with the Sign of Jonah... (No. 013) having spent three days and nights in the belly of the earth. Christ waited overnight, at the tomb, to 9AM 9 April 30 CE, where he ascended into heaven to the Throne of God as the Wave Sheaf Offering (106B) where he was accepted (cf. Rev. Chs. 4 & 5) and became qualified to rule and open the seals of Revelation (cf. F066i). The Wave Sheaf was the first of the harvests, namely the barley harvest with its first green ears. This represented the Christ. The next harvest was the wheat harvest, at Pentecost, which represented the elect of the First Resurrection (No. 143A). The third harvest was the general harvest for Tabernacles which represents mankind in the Second Resurrection (No. 143B).

The Report of the Guard: vv. 11-15

v. 11 27:62-66 v. 15 This day refers to the time in which the gospel was written. This was written before the fall of the Temple under the Sign of Jonah in 70 CE and the closure of the Temple in Heliopolis, Egypt before Abib 71 CE by order of Vespasian.

The Great Commission: vv. 16-20

v. 17 1Cor. 15:5-6; Jn. 21:1-23; Lk. 24:11

v. 18 11:27; Lk. 10:22; Phil. 2:9; Eph. 1:20-22; All authority comp. Daniel 7:14 (F027vii)

v. 19 All Nations contrast 10:5; and compare Mk. 16:15; Lk. 24:47; Acts 1:8; It is traditionally accepted that in the name of means in the possession and protection of. (Ps. 124:8).

v. 20 I am with you 18:20; Acts 18:10.

From the Return of Christ on the evening of the First Day of the Week on the Wave Sheaf Christ then began instructing the Saints and the Fallen Host and appeared to the elect over the forty days giving them instruction on what he required of them (see Forty Days following Christ’s Resurrection (No. 159A)). Christ then gave instructions for the Saints to wait at Jerusalem for Pentecost in order to receive the Holy Spirit (No. 117). (cf. The Omer Count to Pentecost (No. 173).

Summary

Most Bible prophecy led up to this point. We saw the development in Part V and we see here the culmination of the prophecies re the death of Messiah and his presentation before the Throne of God and his return to give instruction to the brethren. Contrary to the teachings of the Mystery and Sun Cults Christ did not establish a Sunday system nor did he establish the Easter system with a Friday Crucifixion and Sunday Resurrection. He lives within the structure of the law of God and he and the church taught nothing that would indicate that the Law of God (L1) was done away or even minimised in any way. They complied with and kept God’s Calendar throughout the entire existence of the Churches of God on this planet in spite of fierce persecution from the Mystery and Sun Cults and the Baal worshipping system. Please see General Distribution of the Sabbath-Keeping Churches of God (No. 122); Role of the Fourth Commandment in the Sabbath-keeping Churches of God (No. 170); Timeline of the Churches of God (Acts F044vii); The Commission of the Church (No. 171).

Bullinger’s Notes on Matthew Chapters 25-28 (for KJV)

Chapter 25

Verse 1

Then = At that point in a then future time. The Structure (p. 1366) shows that this parable formed the closing part of the Lord"s teaching on the Mount of Olives (see Matthew 24:1, Matthew 24:3); and was designed to illustrate and enforce His teaching as to watchfulness, in view of the then immediate parousia, conditional on the repentance of that generation in response to the ministry of Peter and the Twelve, beginning at Pentecost, proclaimed and formulated in Acts 3:19-26. See the Structure (p. 1366). The Parable has nothing to do with the Church to-day as to interpretation, though there is the same solemn application as to watchfulness.

shall = will.

the kingdom of heaven. See App-114.

heaven = the heavens. Compare Matthew 6:9, Matthew 6:10.

lamps = torches. See App-130.

to meet = for the meeting (of two parties from opposite directions): i.e. the meeting and returning with. Greek. apanantesis. Occurs only here, Matthew 25:6. Acts 28:15, and 1 Thessalonians 4:17. But all the texts read hupanteeis, as in John 12:13.

Verse 2

wise = prudent.

Verse 3

no. Greek. ou. App-105.

with. Greek. meta. App-104.

Verse 4

vessels. Containing oil, to pour on the torches. Greek. angeion. Occ only here, and Matthew 13:48.

Verse 5

slumbered = became drowsy. Greek. nustazo. Occurs only here and 2 Peter 2:3.

slept = went to sleep (and continued asleep). Greek. katheudo.

Verse 6

there was a cry made = there arose a cry.

Behold. Figure of speech Asterismos.

Verse 7

those = those former ones.

Verse 8

are gone out = are going out.

Verse 9

Not so. Or, supply the Ellipsis thus: "[we must refuse] lest there be not enough", &c.

not. Greek. ou. App-105. But all the texts read "ou me". App-105.

Verse 10

went: were on their way.

marriage = marriage, or wedding feast; as in Matthew 22:2, Matthew 22:3, Matthew 22:4.

Verse 11

came also the other virgins = "came the other virgins also".

lord, lord. Figure of speech Epizeuxis, App-6, for emph., denoting urgency.

Verse 12

Verily. See note on Matthew 5:18.

I know you not. Greek. oida.

Verse 13

Watch. This is the great lesson of the parable.

neither = not. Greek. ou, as in Matthew 25:6.

wherein = in (Greek. en. App-104.) which.

the Son of man. See App-98.

Verse 14

the kingdom of heaven. Or, supply the Ellipsis from Matthew 25:13, "[the coming of the Son of man]".

travelling, &c. See note on "went", &c, Matthew 21:33.

Verse 15

talents. Greek. talanton. Occurs only here, and in Matthew 18:24. See App-51. Hence the word comes to be used now of any gift entrusted to one for use.

every man = each one.

according to. Greek. kata. App-104.

his several ability = his own peculiar capacity.

took his journey. Same as "travelling" in Matthew 25:14.

Verse 16

traded with = trafficked or wrought in (Greek. en. App-104.) The virgins wait: the servants work.

made them. Put by Figure of speech Metonymy (of Cause), App-6, for "gained".

Verse 17

he = he also.

Verse 18

went = went off.

earth = ground. Greek. ge. App-129.

Verse 19

After. Greek. meta. App-104.

reckoneth = compareth accounts. Greek. sunairo. Occurs only here, and in Matthew 18:23, Matthew 18:24.

Verse 20

beside = upon. Greek. epi.

Verse 21

make = set.

enter. joy. He enters into joy, and joy enters into him.

the joy = the [place of] joy.

Verse 24

Then he = He also.

had received. Note the change from the Aorist to the Perf. He had received it, and it remained with. him.

I knew thee = I got to know thee. Greek. ginosko. App-132. Not the same as verses: Matthew 25:12, Matthew 25:13, Matthew 25:26.

hast not sown = didst not sow.

hast not strawed = didst not scatter.

Verse 25

lo, there. Figure of speech Asterismos. App-6.

that is thine = thine own.

Verse 26

wicked. Greek. poneros. App-128.

thou knewest. Greek. oida. App-132.

Verse 27

exchangers = bankers. So called from the tables or counters at which they sat. Greek. trapezites. Occurs only here.

usury = interest. Reference to Pentateuch (Deuteronomy 23:19, Deuteronomy 23:20). Compare Psalms 15:5. Hebrews were forbidden to take it from Hebrews, but allowed to take it from foreigners.

Verse 28

from = away from. Greek. apo. App-104.

Verse 29

not. Greek. me. App-105. Not the same word as in verses: Matthew 25:9, Matthew 25:12, Matthew 25:24, Matthew 9:26, Matthew 9:43, Matthew 9:44, Matthew 9:45.

Verse 30

outer = the outer. Greek. exoteros. Occurs only in Matthew (here, Matthew 8:12, and Matthew 22:13).

weeping and gnashing. See note on Matthew 8:12.

Verse 31

When the Son of man. See the Structure (p. 1366).

shall come = shall have come.

the throne., Luke 1:32. Compare Psalms 47:8. Jeremiah 3:17; Jeremiah 14:21. Zephaniah 3:8.

Verse 32

shall be gathered all nations. There is no resurrection here. Therefore no reference to Rev 20. The gathering is to be on earth (Isaiah 34:1, Isaiah 34:2. Joel 3:1, Joel 3:2, Joel 3:11, Joel 3:12). There are three classes, not two. The test is not even "works", but the treatment of the "brethren" by the other two. No believer, i.e. those who "received the word" (Acts 2:41. 1 Thessalonians 2:13): for these were (and will yet he)"taken out of all nations", Acts 15:14, Israel not gathered here, because "not reckoned among the nations" (Numbers 23:9). The Church of the Mystery (Eph 3) not here, because the reward here is "from the foundation (App-146) of the world" (Matthew 25:34); while the Church was chosen "before" that (Matthew 1:4). The "throne" is that of David (Luke 1:32).

all nations = all the nations.

them. Refers to individuals, because it is Masc, while "nations" are Neuter, and therefore are regarded collectively

goats. Greek. eriphion. Occ only here.

Verse 34

Father. App-98.

the foundation, &c See App-146.

Verse 35

an hungred = hungry.

Verse 36

Naked = Scantily clothed. Figure of speech Synecdoche (of the Whole), App-6.

Verse 37

Then shall the righteous answer, &c. Figure of speech Dialogismos.

Verse 40

the least. Emph. = even the least.

Verse 41

say also unto them = say unto them also.

ye cursed = that are abiding under a curse.

everlasting fire = the fire, the age-abiding [fire]. See App-151.

Verse 46

everlasting Greek. aionion. App-151. In the same sense as in Hebrews 5:9 (Isaiah 45:17); Matthew 6:2; Matthew 9:12. 2 Thessalonians 1:9. (Compare Psalms 52:5; Psalms 92:7.) The eternal result must be the same as in the next clause.

punishment. Greek. kolasis. According to Aristotle kolasis has regard to him who suffers it, while timoria has regard to the satisfaction of him who inflicts it. (Occurs only in Hebrews 10:29. The verb timoreo only in Acts 22:5, and Acts 26:11.) Kolasis occ only here, and 1 John 4:18 (the verb kolazomai only in Acts 4:21; 2 Peter 2:9). What this kolasis is must be learnt from Matthew 25:41. Compare Matthew 3:12, and note on Luke 3:17.

Chapter 26

Verse 1

finished. Compare Matthew 7:28. Marking an epoch. As in Matthew 11:1; Matthew 13:53; Matthew 19:1. See App-156.

sayings. Plural of logos. See note on Mark 9:42.

Verse 2

Ye know. Greek. oida. App-132.

after. Greek. meta.

after two days, &c. See App-156.

is = takes place, or cometh. Greek. ginomai. See note on "fulfilled", Luke 21:32.

passover. Greek. pascha, an Aramaic word. Hebrew. pesach. App-94.

the Son of man. See App-98.

betrayed = delivered up. The Present Tense is the Figure of speech Prolepsis (App-6). See note on "ye slew", Matthew 23:35.

to = for: i.e. for the purpose of. Greek. eis. App-104.

crucified = hung upon a stake. Greek. stauros was not two pieces of wood at any angle. It was an upright pale or stake. Same as xulon, a piece of timber (Acts 5:30; Acts 5:10, Acts 5:39. Galatians 1:3, Galatians 1:13. 1 Peter 2:24). Even the Latin crux means a mere stake, or stave (compare verses: Matthew 26:47, Matthew 26:55, &c.); while stauroo (here) means to drive stakes. See App-162.

Verse 3

palace = court, with access from the street. Should he so rendered in verses: Matthew 26:58, Matthew 26:69. Mark 14:54, Mark 14:66; Mark 15:16. Luke 11:21; Luke 22:55. John 18:15, as it is in Revelation 11:2. It is rendered "hall" in Mark 15:16. Luke 22:55.

Verse 4

that = to the end that.

take = seize.

subtilty = guile.

Verse 5

on = during. Greek. en. The same as "among" in the next clause.

on the feast day = during the feast.

Verse 6

was = came to be, as in Matthew 26:20. Greek. ginomai.

Bethany. Note this return to Bethany from Jerusalem after His first entry in , &c., and before His triumphal entry in Mark 11:1-10. Luke 19:29-38, and John 12:12-19. See App-156.

Simon. Showing this to be a second anointing, later than that of . See App-158.

the leper. Figure of speech Ampliatio (App-6). So called after his healing, as Matthew was still called "the tax-gatherer". See note on Exodus 4:6.

Verse 7

a woman. Unnamed. In the former anointing it was Mary. See App-158, and note on i Samaritan Pentateuch Matthew 3:1.

box = flask.

very precious. Greek. barutimos. Occurs only here.

on = upon. Greek. epi.

His head. In the former anointing, by Mary, it was His feet. See App-158.

sat = reclined [at table].

Verse 8

His disciples. In the former case it was Judas Iscariot. App-158.

Verse 10

understood = got to know. Greek. ginosko. App-132. Not the same word as in verses: Matthew 26:2, Matthew 26:70, Matthew 26:72, Matthew 26:74.

good = excellent.

upon = toward. Greek. eis. App-104.

Verse 11

with. Greek. meta. App-104. xi. 1.

not. Greek. ou App-105. i. Not the same as in verses: 5, 29, 35; but the same as in vv. 24, 39, 40, 42, 53, 70, 72, 74.

Verse 12

burial = embalming. Compare John 19:40. Should be the same as in Mark 14:8. John 12:7. It is the Septuagint for Hebrew. hanat, in Genesis 50:2.

Verse 13

Verily. See note on Matthew 5:18.

this gospel = the good news.

preached = proclaimed. App-121.

world. Greek. kosmos. App-129.

also this, that = this also which.

Verse 14

unto. Greek. pros.

Verse 15

will ye give . . . ? = what are ye willing to give?

will. Greek. thelo. App-102.

covenanted with him = they placed for him [in the balance]: i.e. they weighed to him.

thirty pieces of silver. See App-161. These were shekels of the Sanctuary. App-51. This was the price of an ox which had gored a servant (Exodus 21:32). It was here destined for the purchase of sacrifices.

Verse 17

the first day. The eating of the Passover took place on the fourteenth of Nisan. See Exodus 12:6, Exodus 12:8, Exodus 12:18. Leviticus 23:5. Numbers 9:3; Numbers 28:16. The fifteenth was the high sabbath, the first day of the feast. See Numbers 28:17.

Where . . . ? This question shows that the date was the fourteenth of Nisan.

Verse 18

into. Greek. eis. App-104. as in verses: Matthew 26:30, Matthew 26:32, Matthew 26:41, Matthew 30:45, Matthew 30:52, Matthew 30:71. such a man = a certain one. Greek. deina. Occurs only here in N.T.

Master = Teacher. App-98. Matthew 26:3.

at thy house = with (App-104.) thee.

Verse 19

had appointed. Greek. suntasso. Occurs only here, and Matthew 27:10.

Verse 20

He sat down. Thus showing us that this could not be the Passover lamb, which must be eaten standing. See Exodus 12:11.

Verse 21

as they did eat. This had been preceded by . It was the Passover feast, but not the Passover lamb, which followed it. See Matthew 26:2, and App-156and App-157.

betray Me = deliver Me up.

Verse 22

every = each. One after the other.

Lord. App-98. A. Literally, "Not I, is it. Lord? "

Verse 23

dippeth = dipped.

Verse 24

The Son of man. See App-98.

s written = hath been (or standeth) written.

of = concerning. Greek. peri.

by = by means of. Greek. dia. Not the same word as in Matthew 26:63.

it had been good. Figure of speech Paroemia. App-6.

if, &c. Assuming the condition as a fact. See App-118.

Verse 25

Master = Rabbi. App-98. as in Matthew 26:49; not the same as in Matthew 26:18. Literally, "Not I, is it. Master? "

Thou hast said = Thou thyself hast said [it].

Verse 26

bread = a hard biscuit, which required to be broken.

this is = this represents. See App-159and App-6, Figure of speech Metaphor.

Verse 28

My blood. No covenant could be made without shedding of blood (Exodus 24:8. Hebrews 9:20); and no remission of sins without it (Leviticus 17:11).

the new testament = the New Covenant. This can be nothing else than that foretold in Jeremiah 31:31. If not made then, it can never now be made, for the Lord has no blood to shed (Luke 24:39). This is the ground of the proclamation of "them that heard Him" (Hebrews 2:3). See Acts 2:38, and Acts 3:19, &c. See also App-95.

new. Greek. kainos. New as to quality and character; not fresh made. Compare Matthew 27:60. Mark 1:27.

testament. Greek. diatheke. This is the first occurrence in the N.T. It is an O.T. word, and must always conform to O.T. usage and translation. It has nothing whatever to do with the later Greek usage. The rendering "testament" comes from the Vulgate "testamentum". See App-95. Diatheke occurs in N.T. thirty three times, and is rendered covenant twenty times (Luke 1:72. Acts 3:25; Acts 7:8. Romans 9:4; Romans 11:27. Galatians 1:3, Galatians 1:15, Galatians 1:17; Galatians 4:24. Ephesians 2:12. Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 9:10; Hebrews 9:4, Hebrews 9:4; Hebrews 10:16, Hebrews 10:29; Hebrews 12:24; Hebrews 13:20); and testament thirteen times (here, Mark 14:24. Luke 22:20. 1 Corinthians 11:25. 2 Corinthians 3:6, 2 Corinthians 3:14. Hebrews 7:22; Hebrews 9:15, Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. Revelation 11:19). It should be always rendered "covenant". See notes on Hebrews 9:15-22, and App-95.

is. Used by the Figure of speech Prolepsis. App-6.

for the remission of sins. See Acts 2:38; Acts 3:19.

Verse 29

not = by no means. Greek. ou me. App-105. This might have been soon verified, had the nation repented at the proclamation of Peter (). But now it is postponed.

this fruit of the vine. Figure of speech Periphrasis. App-6.

Father"s. App-98and App-112.

Verse 30

hymn = Psalm. Probably the second part of "the great Hallel" (or Hallelujah), Psalms 115, 116, 117, 118.

they went out. Another proof that this was not the Passover lamb. Compare Exodus 12:22. See note on Matthew 26:20.

Verse 31

be offended = stumble.

because of = in. Greek. en.

this night = in or during (Greek. en. App-104.) this very night.

it is written = it standeth written.

I will smite, &c. Reference to Zechariah 13:7. See App-107 and App-117. .

Verse 32

I will go before you. Compare John 10:4.

Galilee. App-169.

Verse 33

Peter = But Peter.

Though. Greek. Even if. Same condition implied as in verses: Matthew 26:24, Matthew 26:39, Matthew 26:42.

Verse 34

That. Greek. hoti. Separating what was said from the time when it was said. See note on Luke 23:43.

before. See note on Matthew 1:18.

the = a: i.e. one of other cooks.

Shalt = wilt.

thrice: i.e. three denials and a cock-crow; then three more and a second cock-crow; not three cock-crows. This prophecy was uttered three times: (1) John 13:38, relating to fact, not to time; (2) Luke 22:34, in the supper room; (3) and last, Matthew 26:34 (Mark 14:30), on the Mount of Olives. See App-156and App-160.

Verse 35

Though I should die = Even if (as in Matthew 26:24) it be necessary for me to die.

with = together with. Greek. sun. App-104.

also said . . . disciples = said . . . disciples also.

Verse 36

Then cometh, &c. The Structure (p. 1305) shows the correspondence between the Temptation in the Wilderness () and the Agony in the Garden (Matthew 26:36-46). That both were an assault of Satan is shown in Luke 22:53, John 14:30; and by the fact that in each case angelic ministration was given. Compare Matthew 4:11 with Luke 22:43.

place. Not the usual word, or the same as in Matthew 26:52, but Greek. chorion = field, or farmstead; used as "place" is in Eng. of a separated spot, in contrast with the town. Compare its ten occurrences (here, Mark 14:32. John 4:5. Acts 1:18, Acts 1:19, Acts 1:19; Acts 4:34; Acts 5:3, Acts 5:8; Acts 28:7).

Gethsemane. An Aramaic word. See App-94.

pray. Greek. proseuchomai. App-134.:2. As in verses: Matthew 26:39, Matthew 26:41, Matthew 26:42, Matthew 39:44. Not the same as in Matthew 26:53.

Verse 37

Peter, &c.: i.e. Peter, James, and John.

Zebedee. See note on Matthew 4:21.

sorrowful and very heavy = full of anguish and distress. Greek. ademoneo = very heavy: only here, Mark 14:33, and Philippians 1:2, Philippians 1:26.

Verse 38

soul. Greek. psuche. See App-110.

exceeding sorrowful = crushed with anguish. So the Septuagint Psalms 42:5, Psalms 42:11; Psalms 43:5.

Verse 39

will = am willing. See App-102.

Verse 40

asleep. Intentionally. App-171.

Verse 41

that = to the end that.

spirit. Greek. pneuma. App-101.

willing = ready.

Verse 42

Thy will be done. The very words of Matthew 6:10.

Verse 45

now = afterward. Not "now", for see Matthew 26:46. If taken as meaning "henceforth" it must be a question, as in Luke 22:46.

the hour is at hand. See note on John 7:6.

the Son of man. See App-98.

Verse 46

going. To meet Judas; not to attempt flight.

Verse 47

lo. Figure of speech Asterismos. App-6.

one of the twelve. So in all three Gospels. Had probably become almost an appellative by the time the Gospels were written (as "he that betrayed Him "had).

multitude = crowd.

staves = clubs. As in Matthew 26:55 and Mark 14:43, Mark 14:48. Luke 22:52. Not "staves", which is plural of rabdos = a staff for walking, as in Matthew 10:10. Mark 6:8. Luke 9:3 and Hebrews 11:21.

Verse 48

gave = had given.

hold Him fast = seize Him.

Verse 49

Hail = Greek. Chaire. An Aramaic salutation, like the Greek "Peace". Occ only here; Matthew 27:29; Matthew 28:9; Mark 15:18. Luke 1:28. John 19:3. 2 John 1:10-11.

kissed Him = ostentatiously embraced Him.

Verse 50

Friend = Comrade. Greek. hetairos. Occurs only in Matthew (here; Matthew 11:16; Matthew 20:13; Matthew 22:12).

wherefore, &c. This is not a question, but an elliptical expression: "[Do that] for which thou art here", or "Carry out thy purpose".

took = seized.

Verse 51

sword. See Luke 22:36.

a servant = the bondservant; marking a special body-servant of the high priest, by name "Malchus" (John 18:10).

his ear = the lobe of his ear.

Verse 52

place: i.e. its sheath. Greek. topos. Not the same word as in Matthew 26:36.

take the sword, &c.: i.e. on their own responsibility (Romans 13:4).

shall perish. Compare Genesis 9:6. with = by. Greek. en.

Verse 53

cannot = am not able.

now = even now. T Tr. WH R read this after "give Me".

pray = call upon. Greek. parakaleo. App-134.

presently = instantly.

give = send, or furnish.

twelve legions: i.e. for Himself and the eleven apostles.

legions. A legion consisted of 6,000 (6,000 x 12 = 72,000). Compare 2 Kings 6:17.

Verse 54

be = come to pass.

Verse 55

a thief = a robber. As in Matthew 27:38, Matthew 27:44. (Not "thief", as in Matthew 6:19, Matthew 6:20; Matthew 24:43; or "malefactor", as in Luke 23:39-43.)

I sat = I used to sit; or, was accustomed to sit. Imperf. Tense.

laid no hold on Me = ye did not (Greek. ou. App-105) seize me.

Verse 56

was done = is come to pass.

Verse 57

laid hold on = seized.

were assembled = had gathered together.

Verse 58

afar off = from afar.

unto = even to.

in = within [the court].

servants = officers.

Verse 59

council = Sanhedrin.

sought = were seeking.

false witness. Greek. pseudomarturia. Occurs only in Matthew, here, and Matthew 15:19.

against. Greek. kata. Not the same word as in Matthew 26:55.

to put = so that they might put, &c.

Verse 60

none = not [any]. Greek. ou. App-105.

yet found they none. All the texts omit these words; but Scrivener thinks on insufficient authority.

At the last = But at last.

two. Compare Deuteronomy 19:15.

Verse 61

I am able to destroy. This was "false". He said "Destroy ye". The false witnesses helped to fulfill it.

Temple. Greek. naos, the shrine. See note on Matthew 23:16.

in. Greek. dia. Perhaps better "within". See Mark 2:1. Acts 24:17. Galatians 1:2, Galatians 1:1.

Verse 63

held = continued holding.

I adjure Thee = I put Thee on Thine oath. Greek. exor-kizo. Occurs only here.

whether = if, &c. Throwing no doubt on the assumption: as in verses: Matthew 26:24, Matthew 26:39, Matthew 26:42.

the Christ = Messiah. App-98. .

the Son of God. See App-98.

Verse 64

Thou hast said = Thou thyself hast said [it].

nevertheless = moreover, or however.

Hereafter, or Later on.

shall ye see. See App-133.

the Son of man. As in verses: Matthew 26:2, Matthew 26:24, Matthew 26:45. This is the last occurrence in Matthew. Quoted from Psalms 110:1. Daniel 7:13.

on. Greek. ek. (Not the same word as in Matthew 26:18.) "On" here is not the same as in verses: Matthew 26:5, Matthew 26:7, Matthew 26:12, Matthew 5:39, Matthew 5:50.

power. See note on Matthew 7:2.

in = upon. Greek. epi.

heaven = the heavens. See note on Matthew 6:9, Matthew 6:10.

Verse 65

clothes = robe.

Verse 66

guilty = deserving or subject to; "guilty" is obsolete in this sense Greek. enochos, as in Mark 14:64. 1 Corinthians 11:27. James 2:10.

Verse 67

in = on to. Greek. eis.

buffeted = cuffed, or slapped.

smote . . . hands. One word in the Greek Not necessarily implying "rods". See Matthew 5:39. Mark 14:65. John 18:22; John 19:3. Compare Isaiah 50:6 (Septuagint) and Hosea 5:1; Hosea 11:4 (Symmachus). Greek. rapizo. Occurs only in Matthew, here and Matthew 5:39.

Verse 68

Prophesy = Divine. Refers to the past, not to the future.

Verse 69

Now Peter, &c. See App-160on Peter"s denials.

sat = was sitting.

a damsel. Greek. one damsel. Because another is to be mentioned (Matthew 26:71).

Verse 70

denied. See App-160.

Verse 71

gone out. To avoid further questioning.

another. Another [maid]; feminine. See App-124.

This fellow was also = This [man] also was.

Verse 72

the man. Not even His name.

Verse 74

curse: i.e. to call down curses on himself if what he said were not true. Greek. katanathematizo. Occurs only here. See App-160.

the = a. No Art. See note on Matthew 26:34 and App-160.

Verse 75

word = saying. Greek. rhema. See note on Mark 9:32.

which = Who.

said = had said.

Chapter 27

Verse 1

against. Greek. kata. App-104.

Jesus. App-98.

to put Him, &c. = so that they might put Him, &c.

Verse 3

which had betrayed Him = that delivered Him up.

repented himself. Greek. matamelomai. App-111.

the thirty pieces, &c. Compare Matthew 26:15.

Verse 4

sinned. App-128. Literally "I sinned".

the innocent. (No Art.) The innocence of the Lord affirmed by six witnesses, three in Matthew and three in Luke :1. Judas (Matthew 27:4);

2. Pilate (Matthew 27:24);

3. Pilate"s wife (Matthew 27:19);

4. Herod (Luke 23:15);

5. the malefactor (Luke 23:41);

6. the Roman centurion (Luke 23:47).

innocent. Greek. athoos. Occurs only here, and Matthew 27:24.

blood. Put by Figure of speech Synecdoche (of the Part), App-6, for the whole person, with a latent reference to Matthew 27:6. Compare verses: Matthew 24:25. Psalms 94:21. Proverbs 1:11.

What . . . &c. Ignoring both the Lord"s innocence and Judas"s guilt. see thou to that = thou wilt see [to it]. see. App-133.

Verse 5

in. Greek. en. App-104. But all the texts read eis = into (vi) the Sanctuary, over the barrier into the Sanctuary.

Temple = the Sanctuary. Greek. naos. See note on Matthew 23:16.

hanged himself. Greek. apagchomai. Occurs only here. Acts 1:18 describes what took place, in consequence, afterward. He must have been hanging before he could "fall forward". See note there. Greek. apagcho. Occurs only here (Matthew 27:5) in N.T. Septuagint for hanak. 2 Samuel 17:23, only of Ahithophel, the type of Judas (Psalms 55:14, Psalms 55:15). See note on Acts 1:18.

Verse 6

because = since.

Verse 7

bought = purchased with money in the market. In Acts 1:18, the word is not agorazo, as here, but ktaomai = acquired as a possession by purchase. Acts 1:18 refers to quite another transaction. See App-161. There is no "discrepancy" except that which is created by inattention to the Greek words used.

with = out of. Greek. ek. App-104.

field. Greek. agros, not chorion = a small holding, as in Acts 1:18.

to bury strangers in = for (Greek. eis. App-104.) a burying ground (Greek. taphe. Occurs only here) for foreigners.

Verse 9

spoken. Not "written", either by Jeremiah or Zechariah, but "spoken" by Jeremiah. Greek. to rhethen, not ho gegraptai. See App-161.

by = by means of, or by [the mouth of]. Greek. dia. App-104. Matthew 27:1.

Jeremy = Jeremiah. of = from. Greek. apo. App-104.

children = sons. App-108.

Verse 10

as = according to what. Greek. katha. Occurs only here.

appointed. Greek. suntasso. Occurs only in Matthew (here and Matthew 26:19).

Verse 11

Thou sayest = Thou thy self sayest [it]. A Hebraism.

Verse 12

of = by. Greek. hupo. App-104. Not the same as in verses: Matthew 27:9, Matthew 27:21.

nothing. Note the occasions of the Lord"s silence and speech.

Verse 14

never = not one.

word. Greek. rhema. See note on Mark 9:32.

Verse 15

people = crowd.

would. Greek. thelo. App-102.

Verse 16

Barabbas. Aramaic. See App-94.

Verse 17

will = choose. App-102.

Christ = Messiah. App-98.

Verse 18

knew = was aware. Greek. oida.

for = on account of. Greek. dia.

Verse 19

on = upon. Greek. epi. App-104. Not the same as in Matthew 25:30.

unto. Greek. pros. App-104. Not the same word as in verses: Matthew 27:27, Matthew 27:33; but same as in Matthew 27:62.

I have suffered = I suffered.

a dream. Greek. onar. See note on Matthew 1:20.

because of. Greek. dia.

Verse 20

persuaded. See App-150.

multitude = crowds.

ask = ask for (themselves).

Verse 22

crucified. See App-162.

Verse 23

evil. Greek. kakos. App-128.

cried = kept crying

Verse 24

Was made = arose, or was brewing.

washed. Greek. aponipto. Occurs only here. See App-136.

innocent = guiltless.

of = from. Greek. apo. App-104. Same as in verses: Matthew 27:9, Matthew 27:57. Not the same as in verses: Matthew 27:12, Matthew 27:29, Matthew 27:48.

blood. Put by Figure of speech Synecdoche (of Species), App-6, for murder, as in Matthew 23:35. Deuteronomy 19:12. Psalms 9:12. Hosea 1:4.

Person = [One].

see ye = ye will see. Greek. opsomai. App-133.

Verse 25

on. Greek. epi. App-104. Not the same as verses: Matthew 27:19, Matthew 27:30.

children = offspring. Greek. Plural of teknon. App-108.

Verse 26

scourged. Greek. phragelloo. Occurs only here, and Mark 15:15.

delivered Him = handed Him over.

Verse 27

common hall = Praetorium. In Mark 15:16 it is called the aule, or open courtyard (compare Matthew 26:3). In John 18:28, John 18:33; John 19:9, it is Pilate"s house, within the aule.

unto = against. Greek. epi. App-104. Not the same as in verses: Matthew 27:19, Matthew 27:33, Matthew 27:45, Matthew 19:62.

band. Render "cohort" and omit "of soldiers". The cohort contained about 600 men.

Verse 28

scarlet = purple.

robe. Greek. chlamus. Occurs only here, and Matthew 27:31.

Verse 29

crown. Greek. Stephanos (used by kings and victors); not diadema, as in Revelation 12:3; Revelation 13:1; Revelation 19:12.

upon. Greek. epi. App-104.

in. Greek. epi. App-104. But all the texts read in (as in verses: Matthew 27:27, Matthew 27:5, Matthew 27:60).

mocked Him: as foretold by Him in , but they were only ignorantly fulfilling His own word, as well as the Father"s purpose.

Hail. ! Compare Matthew 28:9.

Verse 30

upon = at. Greek. eis. App-104.

smote = kept heating.

on. Greek. eis. Same word as "upon", Matthew 27:30.

Verse 31

to = for to. Greek. eis (with Inf.) App-104.

Verse 32

him = this [man].

compelled. See note on Matthew 5:41.

Verse 33

unto. Greek. eis. App-104. Not the same word as in verses: Matthew 27:19, Matthew 27:27, Matthew 27:45, Matthew 19:62.

Golgotha. An Aramaic word, from the Hebrew Gulgoleth (see App-94. Judges 9:53. 2 Kings 9:35). Nothing is said about a "green hill". But an elevation, which we speak of as being a "head", "shoulder", or "neck". The Latin is calvaria = a skull. Hence Eng. Calvary.

Verse 34

They gave Him . . . drink. Note the five occasions on which this was done; and observe the accuracy of what is said, instead of creating "discrepancies":

1. On the way to Golgotha (Mark 15:23 = were offering, Imperfect Tense), He did not drink.

2. When they arrived there (Matthew 27:33), He tasted it, but would not drink.

3. Later, by the soldiers after He was on the cross (Luke 23:36), probably at their own meal.

4. Later still, a proposal made by some and checked by others, but afterward carried out (Matthew 27:48).

5. The last about the ninth hour, in response to the Lord"s call (John 19:29).

vinegar. In the first case, it was wine (Greek. oinon) drugged with myrrh (see Mark 15:22, Mark 15:23). 2. In the second case, it was "vinegar (Greek. oxos) mingled with gall" (Greek. chole) (Matthew 27:33). 3. In the third case, it was "sour wine" (Greek. oxos), (Luke 23:36). 4. In the fourth case it was also "sour wine" (Greek. oxoa), (Matthew 27:48, as in Matthew 27:34). 5. In the fifth case it was the same (Greek. oxoa), (John 19:28). These then were the five occasions and the three kinds of drink.

tasted. See notes above. He would not. Greek. thelo.

Verse 35

ported His garments. This fulfilled Psalms 22:18; and marks a fixed point in the series of events, which determines the time of others.

Verse 36

watched = were keeping.

guard over. (Note the Imperf. Tense.)

Verse 37

set up over His head. This is not therefore the inscription written by Pilate and put upon the cross before it left Pilate"s presence (John 19:19); this was brought after the dividing of the garments; and was probably the result of the discussion of John 19:21, John 19:22. See App-163.

over. Greek. epano = up over. See note "upon", Matthew 28:2.

THIS, &c. For these capital letters see App-48.

Verse 38

Then. After the parting of the garments. See App-163.

two thieves = two robbers. Greek. lestia. Therefore not the two "malefactors" (Greek. kakourgoi) of Luke 23:32, who "were led with Him to be put to death", and came to Calvary and were crucified with Him (Luke 23:33). These two "robbers" were brought later. Note the word "Then" (Matthew 27:38). See App-164.

with = together with: i.e. in conjunction (not association). Greek. sun. App-104.

one on, &c. See App-164.

Verse 39

passed = were passing. Another indication that it was not the Passover day. See App-166.

Verse 40

Thou that, &c. Perverting the Lord"s words (John 2:19). Compare Matthew 6:18.

the Son of God. App-98.

from = off. Greek. apo. App-104. Same as in w. 42, 45, 55, 64.

Verse 41

also the chief priests = the chief priests also.

said = kept saying.

Verse 42

He saved. Note the Alternation here, in the Greek. In Eng. it is an Introversion. j | Others k | He saved j | Himself k | He cannot save.

others. App-124.

cannot = is not (Greek. ou, as in Matthew 27:6) able to.

If he be, &c. The condition is assumed. See App-118. All the texts omit "if", and read "he is" (in irony).

Verse 43

trusted. See App-150. Quoted from Psalms 22:8.

if He will. The condition assumed, as in Matthew 27:42. Compare Psalms 18:19; Psalms 41:11.

Verse 44

cast . . . teeth = kept reviling Him. Both the robbers reviled; but only one of the malefactors (Luke 23:39, Luke 23:40). See App-164.

Verse 45

the sixth hour. Noon. See App-165.

there was darkness. No human eyes must gaze on the Lord"s last hours.

land. Greek. ge. App-109.

unto = until. See App-165.

the ninth hour. 3pm. See App-165.

Verse 46

about. Greek. peri. App-104. Eli, Eli, lama sabachtnani. The English transliteration of the Greek, which is the Greek transliteration of the Aram, "eli, "eli, lamah "azabhani. The whole expression is Aramaic. See App-94. Words not reported in Luke or John. Quoted from Psalms 22:1. See the notes there. Thus, with the Lord"s last breath He gives Divine authority to the O.T. See App-117. Note the "seven words" from the cross: (1) Luke 23:34; (2) Luke 23:43; (3) John 19:26, John 19:27; (4) Matthew 27:46; (5) John 19:28; (6) John 19:30; (7) Luke 23:46.

Verse 47

Elias. Greek for Elijah. Mistaken by the hearers for the Hebrew (or Aramaic) "eliy-yah.

Verse 48

vinegar. Greek. oxos. See notes on Matthew 27:34.

gave = was offering.

Verse 49

will come = is coming. Reference to Mai. Matthew 4:5.

Verse 50

ghost = spirit. Greek. pneuma. See App-101.

Verse 51

behold. Figure of speech Asterismos. App-6.

the veil. Greek. katapetasma = that which is spread out downward, or that which hangs down. Septuagint for Hebrew. masak, (Exodus 26:37; Exodus 35:12; Exodus 40:5). Occ only here; Mark 15:38. Luke 23:45. Hebrews 6:19; Hebrews 9:3; Hebrews 10:20. Not the same word as in 1 Corinthians 11:15, or as in 2 Corinthians 3:13-16 (Exodus 34:33, &c).

in = into. Greek. eis. Not the same word as in verses: Matthew 27:5, Matthew 27:19, Matthew 27:29, Matthew 5:40, Matthew 5:43, Matthew 5:59, Matthew 5:60.

from the top = from above, as in Luke 1:3. See note there. Greek. anothen. First of thirteen occurrences.

and. Note the Figure of speech Polysyndeton in verses: .

rent = were rent.

Verse 52

graves = tombs.

arose = were waked. All the texts read "were raised". Is this the resurrection referred to in Romans 1:3? See notes there. Greek. egersis = awaking rousing up, or arising. Occurs only here. Compare John 12:24. They thus fulfilled the Lord"s word in John 5:25.

Verse 53

out of. Greek. ek.

after. Gr. meta. App-104.

resurrection = arising He rose: they were raised.

the holy city. See note on Matthew 4:5.

appeared: privately. Greek. emphanizo. See App-106.

Verse 54

saw = having seen.

Verse 55

beholding. Greek. theoreo. App-133.

afar off = from (Greek. apo. App-104.) afar.

which = who: i.e. such as.

Galilee. App-169.

Verse 56

which. Denoting a class: referring to Matthew 27:55.

Zebedee"s. See note on Matthew 4:21.

Verse 57

also himself = himself also.

was, &c. = had been discipled to Jesus.

Verse 58

He = This [man]. The Lord was thus buried by two secret disciples. See John 19:38, John 19:39. Compare Mark 15:42, Mark 15:43. Luke 23:50-53.

delivered = given up. Compare .

Verse 60

laid it. See note on Isaiah 53:9.

new = Greek. kainos. See note on Matthew 9:17; Matthew 26:28, Matthew 26:29. Here = not newly hewn, but fresh; i.e. unused and as yet undefiled by any dead body.

tomb = monument. Greek. mnemeion.

sepulchre = tomb, as above. Not the same word as in Matthew 27:61.

departed. When Joseph rolled the stone against the door he departed; when the angel rolled it away, he "sat upon it" (Matthew 28:2).

Verse 61

Mary . . . Mary. See App-100.

sepulchre. Greek. taphos = burying-place. Not the same -word as in Matthew 27:60.

Verse 62

that followed. This was the "high Sabbath" of John 19:42, not the weekly Sabbath of Matthew 28:1. See App-156.

the day of the preparation. See App-156 and App-166.

Verse 63

Sir. See App-98.

remember = [have been] reminded.

deceiver = impostor.

After three days. They had heard the Lord say this in Matthew 12:39, Matthew 12:40. This is how they understood the "three days and three nights". See App-144 and App-166,; compare "after" in Matthew 27:53.

Verse 64

made sure = secured.

the third day. See App-148.

the dead. See App-139.

error = deception.

the first. They do not say what the first was. It may be the crucifixion itself.

Verse 65

Ye have. Or, Ye may have.

a watch = a guard: the word being a transliteration of the Latin custodia, consisting of four soldiers (Acts 12:4). See note there. Greek. koustodia. Occurs only in Matthew (here, and in Matthew 28:11).

can = know [how]. Greek. oida. App-132.

Verse 66

and setting a watch = with (Greek. meta, as in verses: Matthew 27:34, Matthew 27:41, Matthew 27:54. Not as in verses: Matthew 27:7, Matthew 27:38) the watch: i.e. in the presence of the watch, leaving them to keep guard.

Chapter 28

Verse 1

In, &c. For the sequence of events connected with the resurrection see App-166.

In.Greek. en. App-104.

end of = late on, &c.

the sabbath. The weekly sabbath. The seventh day; not the high sabbath of Matthew 28:62 or John 19:42, because that was the first day of the feast (following the "preparation day"). See App-156.

toward. Greek. eis. App-104.

Mary . . . the other Mary. See App-100.

to see = to gaze upon. Greek. theoreo. App-133. Not the same as in verses: Matthew 6:7, Matthew 6:10, Matthew 6:17.

sepulchre. Greek. taphos. As in Matthew 27:61, Matthew 27:64, Matthew 27:66. Not the same as in "tomb" (Matthew 27:60).

Verse 2

behold. Figure of speech Asterismos. App-6.

was = happened.

the LORD = Jehovah (App-4). See App-98.

from = out of. Greek. ek.

heaven. Singular. See note on Matthew 6:9, Matthew 6:10.

rolled back = had rolled back.

from = away from. Greek. apo. Compare Matthew 27:37.

sat upon it. See note on Matthew 27:60. Sat that it might he known by what power it was rolled back.

Verse 3

countenance = general appearance. Greek. idea. Occurs only here.

like lightning: in effulgence.

Verse 4

for = from. Greek. apo.

dead men. See App-139.

Verse 5

I know. Greek. oida. See App-132.

Verse 6

as = according as.

see. Greek. eidon. App-133.

lay = was (lately) lying.

Verse 7

the dead. See App-139. (Plural)

into = unto. Greek. eis.

Galilee. App-169.

see. Greek. opsomai. App-133.

Verse 9

went = were going.

met = confronted. As from an opposite direction, Compare the noun (Matthew 25:1, Matthew 25:6. Acts 28:15. 1 Thessalonians 4:17).

held Him by the feet = seized Him by the feet.

worshipped = prostrated themselves before. See App-137.

Verse 11

the watch. See note on Matthew 27:68, Matthew 27:66.

shewed = told. See verses: Matthew 28:8, Matthew 28:9, Matthew 28:10.

were done = had come to pass.

Verse 12

large = sufficient: i.e. to bribe them with.

Verse 13

Saying, Say ye = Telling them to say.

Verse 14

if this come, &c. = Should this come, &c. A condition of uncertainty. App-118.

persuade = satisfy: i.e.

bribe. Compare Galatians 1:1, Galatians 1:10. See App-150.

secure you = free you from care: i.e. make you safe, or screen you. Compare 1 Corinthians 7:32.

Verse 15

saying = story. Greek. logos. See note on Mark 9:32.

is = has been.

Verse 16

a = the.

Verse 17

doubted = hesitated. Greek. distazo. Occurs only in Matthew (here and in Matthew 14:31). The Greek aorist may he so rendered, especially in a parenthesis; and is so rendered in Matthew 16:5. Luke 8:29. John 18:24, it should be in Matthew 26:48 and in Luke 22:44 also.

Verse 18

came = approached (as in Matthew 28:9).

spake . . . Saying. "Spake" referring to the act, and "saying" referring to the substance.

power = authority. Greek. exousia. App-172.

is given = has (just, or lately) been given.

heaven. Singular. See note on Matthew 6:9, Matthew 6:10.

in = upon. Greek. epi.

Verse 19

Go ye, &c. See App-167.

teach = disciple. Not the same word as in Matthew 28:20.

nations = the nations.

baptizing . . . in. See App-115Tr. and WI m. read "having baptized".

in = into. Denoting object and purpose. Compare Matthew 3:11. Acts 2:38.

the name. Singular. Not "names". This is the final definition of "the Name" of the One true God.

Father. App-98.

the Holy Ghost = the Holy Spirit. Greek. pneuma. See App-101.

Verse 20

always = all the days.

unto = until.

the end of the world = the completion, or consummation, of the age: i.e. that then current dispensation, when this apostolic commission might have ended. See App-129., and note on Matthew 13:39. But as Israel did not then repent (Acts 3:19-26; Acts 28:25-28), hence all is postponed till Matthew 24:14 shall be taken up and fulfilled, "then shall the end (telos) of the sunteleia come". This particular commission was therefore postponed. See App-167.

world = age. Greek. aion. App-129.

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