Seventh-day Adventist Bible CommentaryMatthew 27

When the morning was come. [Day Trial Before the Sanhedrin, Matt. 27:1=Mark 15:1=Luke 22:66–71. Major comment: Luke.] Matthew and Mark report more fully the night trial before the Sanhedrin, but mention the day trial only briefly. As is evident from Luke’s account of the day trial, the proceedings went over practically the same ground as the night trial, in so far as essential points are concerned.

Ellen G. White

Bound him. [First Trial Before Pilate, Matt. 27:2, 11–14=Mark 15:2–5=Luke 23:1–5=John 18:28–38. Major comment: Luke and John.] Jesus had been bound in the garden by the officers who arrested Him, and appeared bound before Annas (John 18:12, 13, 24). It would seem that at some time during the trial before the Sanhedrin His hands had been freed. Led Him away. According to Josephus (War v. 4. 2 [143, 144]) the building where the Sanhedrin met was at the southwest corner of the Temple area (see Betrayal, Trial and Crucifixion of Jesus). Thence, Jesus was conducted to the Roman Praetorium, Pilate’s official residence. This, some have identified with the Tower of Antonia, which was immediately to the north of the Temple area; others, with the former Palace of Herod, less than half a mile to the west of the Temple area. It is known that later Roman

governors resided at this place when in Jerusalem (see Josephus War ii. 14. 8; 15. 5 [301; 328]). Delivered him. Apparently the entire Sanhedrin accompanied Jesus to the palace (Mark 15:1; Luke 23:1). Pontius Pilate. See on Luke 3:1. Governor. Gr. hēgemō, more accurately translated “procurator.” A hēgemōn was a Roman of the equestrian order appointed by Caesar and directly answerable to him. The official residence of the Roman procurator, or “governor,” was in Caesarea. However, particularly at the times of the various great Jewish festivals, when there were thousands of pilgrims in Jerusalem, it was the practice of the “governor” to move temporarily to Jerusalem in order to guard against disorder of any kind. There was ever the possibility of a popular uprising against Rome, and an occasion such as the Passover provided the Jews with an ideal opportunity to raise an insurrection. Pilate was expected to confirm the death sentence and execute Jesus (see DA 723).

Then Judas. [Judas’ Confession and Suicide, Matt. 27:3–10. See Passion Week] Judas appeared to make his confession as the official, or day, trial before the Sanhedrin drew to a close, probably about the time the verdict was rendered. Judas either saw that Jesus was about to be condemned or had heard the sentence pronounced. Condemned. See on ch. 26:66. Repented. Gr. metamelomai, literally, “to be sorry afterward.” Paul uses metamelomai of his regret after having sent a sharp rebuke to the Corinthian church (2 Cor. 7:8). The repentance of Judas was like that of Esau. It consisted of remorse and was not accompanied by a change of mind. In the case of Judas it led to suicide. There was no basic change of character. Thirty pieces. See on ch. 26:15.

I have sinned. Judas had fully expected Jesus to deliver Himself from His tormentors (see DA 721). The discovery that Jesus would not do so led to the confession of Judas. The betrayer steps forward as the only witness to testify to the innocence of Jesus. For Jewish judicial regulations that safeguarded the interests of a condemned man see Additional Notes on Chapter 26, Note 2. What is that to us? The Sanhedrin completely ignored the new testimony forcibly introduced into the trial by Judas’ confession. His confession must have greatly embarrassed the leaders, whose complicity in the plot was thereby made public. It was evident that they had bribed Judas, and this act was a direct violation of the laws of Moses (see Ex. 23:8).

In the temple. The Sanhedrin did not meet in the Temple itself, but in a building close by the Temple (see on v. 2). Hanged himself. This he must have done almost immediately, for those conducting Jesus to Calvary discovered the mangled body of Judas by the roadside as they left the city (see DA 722; cf. Acts 1:18).

Not lawful. The restriction was probably based on Deut. 23:18. The treasury. Gr. korbanas, the transliteration of an Aramaic word meaning “gift.” As here used, korbanas probably designates the place where gifts were stored.

The price of blood. The priests shrank from placing the thirty pieces of silver back into the Temple treasury, but were eager to shed the innocent blood they had purchased therewith. They manifested a similar scrupulousness when they refused to enter Pilate’s hall of judgment, lest they be defiled and thus be unable to eat the Passover (John 18:28).

Took counsel. Whether at this time or later is not stated. A trivial matter such as this was probably postponed until after the Passover. Potter’s field. Called “Aceldama, that is to say, The field of blood” (Acts 1:19). “Potter’s field” has become the name for a burial place for paupers and strangers. The location of the field is not known.

This day. That is, when Matthew wrote the Gospel that bears his name.

Fulfilled. For the sense in which Matthew refers to OT prophecies being fulfilled see on ch. 1:22. Jeremy. That is, Jeremiah. The quotation, however, is chiefly from Zech. 11:13, with possible allusions to Jer. 18:2–12; 19:1–15; 32:6–9. For comment on the fact that a quotation may be derived from several OT writers yet credited to the foremost of them see on Mark 1:2. The children of Israel. Literally, “[Some] from the sons of Israel.”

Appointed. That is, “ordered,” or “directed.”

Jesus stood. Matthew resumes the narrative begun in v. 2 (see comment there), having interrupted it for the account of what Judas did at the close of the day trial before the Sanhedrin (see on v. 3). The members of the Sanhedrin refused to enter the judgment hall lest they should be defiled and unable to eat the Passover (John 18:28). Governor. See on v. 2. Art thou? The word translated “thou” is in the emphatic position, implying that Pilate was unable to believe that a person like Jesus could be a wild revolutionary, as the Jews had implied in their charges against Him (Luke 23:2, 5, 14). Luke (ch. 23:2) records the threefold charge Caiaphas preferred against Jesus: seditious agitation, forbidding the payment of taxes, and pretension to a kingly throne. Only John (ch. 18:28–38) gives a more or less extended account of the first trial before Pilate, and the background for the question here abruptly stated by the synoptic writers. Thou sayest. Equivalent to “Yes” (see on ch. 26:64). Throughout His trial, whether before the Jews or before Pilate and Herod, the only questions to which Jesus replied were those that involved His Messiahship. He claimed to be both the Son of God and the King of the Jews (Matt. 26:63, 64; John 18:33–36). The first claim was considered blasphemy by the Jews and the second an act of treason by the Romans.

He answered nothing. Compare ch. 26:63.

Hearest thou not? Ordinary men would be expected to protest loudly their innocence, whether innocent or guilty. Pilate marveled at Jesus’ self-control, for to him it was as unaccountable as it was admirable. By this time Pilate well knew that the charges against Jesus were wholly malicious (see Mark 15:10). There was therefore no need for Jesus to speak up in self-defense.

Marvelled greatly. See on v. 13.

Governor. [Second Trial Before Pilate, Matt. 27:15–31a=Mark 15:6–19=Luke 23:13–25=John 18:39 to 19:16. Major comment: Matthew and John. See Betrayal, Trial and Crucifixion of Jesus; Passion Week, Resurrection to Ascension, and Palestine Under the Herodians.] Gr. hēgemōn (see on v. 2). John provides a more complete and more

nearly chronological record of the second and final trial than do the Synoptists. No doubt John’s record should, in large part at least, be inserted between vs. 23 and of 27 of Matt. 27, prior to the climax of the trial as recorded in vs. 24–26. Release. Amnesty for political prisoners at festival time was a practice of pagan origin (see DA 733). It was a demonstration of the conciliatory policy of Rome toward the people of subdued provinces and was designed to win their favor.

Ellen G. White

Notable. Gr. episēmos, “marked,” “illustrious,” “notorious.” Here the latter meaning seems to be intended. Barabbas was probably the leader, or one of the leaders, of a riot that had recently occurred in Jerusalem. Contemporary historical records indicate that riots and insurrections were common in both Judea and Galilee. Barabbas. There is some textual evidence (cf. p. 146) for the reading “Jesus Barabbas.” Pilate offered the people the choice between a self-styled political savior (see DA 733), who promised salvation from the tyranny of Rome, and the Saviour of the world, who had come to save men from the tyranny of sin. They preferred submission to the leadership of Barabbas rather than to the leadership of Christ.

Which is called Christ. Members of the Sanhedrin had already accused Jesus before Pilate as one who claimed to be “Christ a King” (Luke 23:2). The title Christ is from the Greek equivalent of the Hebrew word transliterated Messiah (see on Matt. 1:1). By the Jews of Christ’s time the Messiah of prophecy was conceived of as a military leader destined to liberate their nation from the bondage of Rome. Pilate doubtless understood well the significance of the title Messiah, or Christ. The offer to release Jesus implied that, for purposes of bargaining, Pilate acknowledged Jesus as a prisoner, presumably guilty of the charges brought against Him, and that as such He was eligible for amnesty on the basis of custom. Jerusalem in the Time of Christ

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Mt 27:1). Washington, D.C.: Review and Herald Publishing Association.

For envy. Pilate already surmised the malicious motives of the Sanhedrin, and may have proposed the choice between Christ and Barabbas with deliberate intent to prove both to the people and to his own satisfaction the insincerity he had already detected in their leaders. The Jews had charged Christ as a rebel against Rome, but they desired the release of Barabbas, who was openly guilty of rebellion.

His wife sent. Apparently the letter from Pilate’s wife, whom tradition has named Claudia Procla, arrived immediately before Pilate sent for Barabbas (see DA 732, 733). Pilate was already convinced of the innocence of Jesus, and the warning from his wife provided a supernatural confirmation. In a dream. Compare the dreams given to Nebuchadnezzar (see on Dan. 2:1) and to the wise men who came to see Jesus (see on Matt. 2:1).

Persuaded the multitude. The efforts of the leaders to influence the decision of the unthinking mob constituted absolute proof of the insincerity of their charges against Jesus. Much of Jesus’ popular support had come from Galilee and Peraea, where He had recently labored, and pilgrims from these regions probably slept outside the city and had not as yet entered at this early hour. One thing the leaders greatly feared was an attempt on the part of such friendly pilgrims to liberate Jesus (see on ch. 26:59). These wily leaders evidently purposed to have the matter settled before such an attempt should be made. The Jerusalem mob, which Josephus repeatedly describes as riotous, was fully under the control of the religious leaders. Pilate anticipated that some of the friends of Jesus would speak forth in behalf of the prisoner. He apparently did not know that the mob before his judgment seat was made up mostly, if not altogether, of men who were

unfriendly or at least indifferent toward Jesus. For this reason Pilate’s ruse failed, doubtless to his great surprise and chagrin. Ask. Literally, “ask for themselves.” The leaders proposed the liberation of a man guilty of the very crime—being a false messiah—of which they accused Jesus (see on v. 16), and urged the condemnation of the true Messiah! To put the matter another way, had Jesus actually been the political messiah for whom they looked, and had He made Himself king of the Jews and led the nation in revolt against Rome, they doubtless would have eagerly flocked to His standard!

Ellen G. White

What shall I do? Pilate lacked the moral courage to render the verdict he knew to be right. Like him, many today cast about for ways to avoid the issue (see on v. 24), but sooner or later they must make their final decision for or against Christ.

Ellen G. White

What evil? Pilate, representing the power of imperial Rome, was arguing the question with the rabble of Jerusalem! Not only so; he was being worsted in the argument. True, they could not answer his question, for the only valid answer was that Jesus had done no wrong. But what they lacked in logic they made up in wild clamor. Cried out the more. Like a pack of wolves howling after their prey, the rabble of Jerusalem literally “kept crying still louder.” It should be noted that the various incidents recorded in John 19:1–16 fit into the narrative at approximately this point (see DA 736, 737). These incidents consist of further attempts on Pilate’s part to release Jesus.

A tumult. The mob was rapidly getting out of control and a riot was in the making, for which Pilate would have to account to his superiors in Rome (cf. Acts 19:40). Pilate began to realize that every attempt he made to secure the consent of the people and their leaders to release Jesus served only to increase their unreasoning fury. Washed his hands. For the strategy that finally led to Pilate’s action see John 19:12– 16. Pilate had repeatedly declared Christ’s innocence and endeavored, if possible, to release Jesus, and if not, to evade responsibility for pronouncing judgment (John 18:38; etc.). (1) He had attempted to persuade the Jews to handle the case themselves, within the limit of the law (John 18:31). (2) He had sent Jesus to Herod (Luke 23:7). (3) He had attempted to release Jesus as the pardoned Passover prisoner (John 18:39). (4) He had scourged Jesus in the hope of arousing pity for Him, and thus of saving Him from the death penalty (Luke 23:22). Compared with other ancient peoples, the Romans were noted for their keen sense of justice in dealing with accused individuals, an attitude that Pilate no doubt shared. The emperor Tiberius is known to have dealt severely with Roman officials who mistreated any of his subjects. Pilate had already incurred imperial displeasure because of inconsiderate and brutal treatment of the Jews, and it was for the same cause, in part, that he was deposed five years later, and soon thereafter committed suicide (DA 738; cf. Josephus Antiquities xviii. 3. 2; 4. 1, 2; etc.). Pilate hesitated to displease the Jews, yet if he ordered the execution of Jesus knowing Him to be innocent, he might also be called to account by the emperor. The symbolic washing of the hands as evidence of innocence was well known among the Jews, and was in certain instances prescribed by law (see Deut. 21:6, 7, cf. Ps. 26:6; 73:13). However much Pilate might seek to evade responsibility for the death of Jesus, his guilt remained.

His blood be on us. The Jews eagerly accepted responsibility for the death of Jesus; they almost appeared to boast of their course of action. The apostles later charged

the leaders of the nation as murderers of Christ (Acts 2:23; 3:14, 15; 7:52), and the leaders, forgetting their earlier acceptance of responsibility, resented the charge (Acts 5:28). On our children. God does not punish children for their parents’ sins; however, the results of wrong decisions and wrong actions have their natural effect on later generations (see Ex. 20:5; see on Eze. 18:2). In the bitter siege of Jerusalem in A.D. 70, a generation after the crucifixion (see on Matt. 24:15–20), the Jews suffered the inevitable result of their fateful decision the day they withdrew from the covenant (see DA 739) by their declaration, “We have no king but Caeasar” (John 19:15), and as a people they have suffered for nearly 19 centuries since.

Ellen G. White

Scourged Jesus. In vs. 26–31, as often elsewhere (see pp. 191, 192), Matthew departs from strict chronological order, his purpose being to complete Pilate’s part in the narrative before turning to that of the soldiers (v. 26; cf. v. 31). The mockery of vs. 27–31 actually preceded the scourging and release for crucifixion of vs. 26, 31. There were two scourgings, the purpose of the first being to elicit the approval of the mob for releasing Jesus (Luke 23:16, 20, 22; John 19:1; DA 734, 735), and that of the second, punishment preliminary to crucifixion (Matt. 27:26; Mark 15:15; DA 738, 742). Josephus (War ii. 14. 9 [306]) states that Florus, a later Roman governor of Judea, flogged certain inhabitants of Jerusalem prior to their execution. For a description of flogging as administered by the Jews see on 10:17. Delivered him. Pilate acceded to the demand that Jesus be crucified, and passed sentence accordingly (see Luke 23:24). In doing so Pilate surrendered every iota of justice and mercy to the bloodthirsty leaders and those who followed them.

The soldiers. That is, Roman soldiers, for this took place under Pilate’s immediate jurisdiction. The second Italian cohort was then stationed in Palestine. The common hall. Gr. praitōrion, the “Praetorium” (Mark 15:16; see on Matt 27:2). Reference may be either to the building itself or to the court adjoining it.

Stripped. Gr. ekduō. Textual evidence is divided (cf. p. 146) between this and the reading enduō, “clothed.” Scarlet. Gr. kokkinē, a dyestuff made from the desiccated bodies of insects. Mark (ch. 15:17) has “purple,” Gr. porphura. Certain shades of ancient scarlet and purple blended almost imperceptibly into each other, so that it would be easy for two observers to use the two terms in describing the same color. This “robe” may have been a soldier’s cloak, possibly a cast-off garment formerly worn by Pilate. It was thrown about Christ’s shoulders in mock imitation of a royal purple robe.

A crown. Gr. stephanos, generally a victor’s “crown.” The stephanos usually consisted of a garland of leaves or flowers, such as might be awarded victors in athletic contests and in war. Little did Jesus’ tormentors realize the appropriateness of the victor’s crown, for in this case the wearer, by His death, triumphed over “principalities and powers” (Col. 2:15), and won the greatest victory of time and eternity. Thorns. Possibly a shrub with flexible branches and numerous sharp thorns, commonly found in the warmer parts of Palestine and known technically as Zizyphus spina Christi.

A reed. This was an imitation of a royal scepter. Bowed the knee. To render mock allegiance. King of the Jews. An allusion to the charge on which Jesus was condemned and executed (see on vs. 11, 37).

Spit upon him. Compare the abuse Jesus suffered after His trial before the Sanhedrin (see ch. 26:67).

Led him away. [The Crucifixion, Matt. 27:31b–56=Mark 15:20–41=Luke 23:26– 49=John 19:17–37. Major comment: Matthew and John. See Betrayal, Trial and Crucifixion of Jesus; the Crucifixion In Relation To Passover, Passion Week, Resurrection to Ascension.] The time was perhaps between 8:00 and 9:00 in the morning. For the probable location of Pilate’s judgment hall see on v. 2. The route of the journey from Pilate’s judgment hall to Calvary is not known, owing to the fact that neither location can be identified with certainty. The modern Via Dolorosa in Jerusalem is the traditional way to the cross. This tradition assumes that the trial before Pilate took place in the Tower of Antonia, immediately north of the Temple area (see War ii. 15.5 [328]), and that the modern Church of the Holy Sepulcher stands upon the site of ancient Golgotha (see on v. 33). This traditional identification can be traced back no farther than the time of Constantine in the 4th century. Compare on chs. 26:36; 27:33.

Cyrene. A city of Libya, in North Africa. In ancient times there was a large colony of Jews in Cyrene. There was a synagogue in Jerusalem identified with Cyrenians and others (Acts 6:9). Compelled. Faint from His recent ordeal, Jesus was unable to bear His cross, as custom required. Jesus’ disciples might have come forward and offered to do so, but fear held them back from any demonstration of allegiance to Him. What a privilege it was for Simon to bear that cross, and thus to have a share with Jesus in His sufferings Today, it is our privilege to bear the cross of Jesus by remaining true to principle in the face of unpopularity, slighting remarks, and abuse.

Ellen G. White

Golgotha. A transliteration of the Greek Golgotha, which in turn is a transliteration of the Aramaic Golgotha’ (Heb. Gulgoleth), meaning “skull.” The Latin Vulgate renders the word for skull as Calvaria; hence, the English name Calvary (Luke 23:33). The Church of the Holy Sepulcher, asserted by some to be on the site of ancient Golgotha, is far inside what is known today as the Old City of Jerusalem, but may possibly have been situated outside the second wall of Jerusalem in Christ’s day. The evidence for this location of Golgotha is a 4th-century tradition. Jesus “suffered without the gate” (Heb. 13:12). The site was not far from the city (John 19:20). The Sheep Gate is thought to have been situated at the northeast corner of the city, not far from the Temple (The Walls of Jerusalem in Nehemiah’s Day), and Golgotha seems to have been near this gate (see DA 576). Compare on chs. 26:36; 27:31. Skull. This probably refers to the shape of the hill on which the crucifixion took place, rather than to human skulls which some have supposed lay exposed at the site. Those who point to the skull-like formation of a certain hill of modern Jerusalem, a few hundred feet beyond the northern wall, as identifying the site of Calvary, do not take sufficiently into account the fact that the ancient surface of the area in question probably has been greatly changed during centuries of weathering and of alteration by human

hands. Attempts to identify the site with any particular locality known today are altogether inconclusive.

Vinegar. Textual evidence favors (cf. p. 146) the reading oinos, “wine,” instead of oxos, “vinegar,” According to Rabbi Ḥisda (c. A.D. 309), “When one is led out execution, he is given a goblet of wine containing a grain of frankincense, in order to benumb his senses” (Talmud Sanhedrin 43a, Soncino ed., p. 279). This custom was intended to mitigate the suffering of the one condemned to death. Gall. Mark (ch. 15:23) states that the “wine” was mixed with myrrh (see on Luke 7:37). Would not drink. For the reason see DA 746.

Crucified him. As He had foretold (see chs. 20:19; 26:2). The act of crucifixion was performed by Roman soldiers (John 19:23). It is said that those crucified sometimes died from exposure and exhaustion after about 12 hours, though in other cases death did not come for two or three days. Mark (ch. 15:25) states that Jesus was crucified at the third hour, by Jewish reckoning, or about 9:00 A.M. Parted his garments. His clothing was divided into four parts, one for each of the soldiers participating in the execution; for His coat they cast lots (John 19:23, 24), as predicted in Ps. 22:18.

They watched him. That is, they kept guard. Roman authority had decreed the sentence of death, and Roman soldiers carried out the sentence.

His accusation. John (ch. 19:20) states that the indictment was written in Hebrew (Aramaic), the common language of the people, in Greek, the language of learning and culture, and in Latin, the official language of the Roman Empire. He also states (v. 19) that the wording of the “title” was Pilate’s. The Jews protested (v. 21), apparently because the title seemed to be an insult to their nation. Pilate, in resentment against the pressure the Jewish leaders had brought to bear in the case—even to the point of threatening him—refused to alter it (v. 22). King of the Jews. John (ch. 19:19) no doubt gives the “title” in full, whereas each of the synoptic writers gives an abbreviation (Matt. 27:37; Mark 15:26; Luke 23:38; see Additional Notes on Matt. 3, Note 2). The “title,” which was also an accusation, consisted of the condemned man’s name, place of residence, and offense. The Jews were irritated by the fact that this accusation constituted a Roman warning that any man who posed as a king of the Jews could expect a similar fate. This implied perpetual submission to Rome, a prospect most galling to the pride of the Jews.

Ellen G. White

Thieves. Gr. lēstai, “robbers,” or “brigands” (see on ch. 26:55). Jesus’ cross was erected in the center, the location reserved for the ringleader of a criminal group.

Ellen G. White

Wagging their heads. As a gesture of scorn and mockery (see Ps. 22:7; 109:25; Isa. 37:22; Jer. 18:16).

Thou that destroyest. This was a restatement of an accusation preferred against Jesus by the Sanhedrin (ch. 26:61). If thou be. These words are reminiscent of the challenge uttered by Satan as he approached Christ in the wilderness of temptation (see on ch. 4:3). To all appearances, Jesus could not possibly be the Son of God. Even His disciples had completely lost hope that He might be (see Luke 24:21; cf. DA 772). Once more, speaking through demon- possessed men, Satan aims his sharpest dart at Jesus’ faith in His heavenly Father (see

DA 733, 746, 760). This taunt upon the cross reflects the question put to Jesus by the high priest before the Sanhedrin (Matt. 26:63). Son of God. See on Luke 1:35.

The chief priests. Members from the three classes here named composed the Sanhedrin, many of whom, apparently, were present at the crucifixion to witness the climax of their bloodthirsty plot. What men to lead the nation How cruel, heartless, and utterly devoid of mercy and compassion were they, exulting at the suffering of their victim Thus it was with apostate religious leaders during the Dark Ages; thus it is today in lands where persecution is rampant.

He saved others. Jesus had saved men from disease, demon possession, and death. Perhaps those mocking Jesus were thinking of the recent resurrection of Lazarus. Himself he cannot save. Had Jesus now saved Himself He would have forfeited the power to save others. The plan of salvation would have been broken. Though they knew it not, the Jewish leaders gave utterance to a profound truth. Christ’s refusal to save Himself was the supreme demonstration of divine love (see John 15:13). It is precisely because Jesus chose not to save Himself at this moment that He can save others. On the cross Christ gave an example of the principle stated in Matt. 10:39. In the wilderness of temptation Jesus had faced the question of using His divine power for personal benefit, and made the decision that He would not do so. If he be. He had claimed to be (John 18:33–37). As the inscription above His head announced, He was condemned to death for this claim. Failure to come down from the cross, the speakers implied, would be proof that Jesus was not what He claimed to be, and also that He deserved the fate that had overtaken Him. We will believe. According to Jewish thinking prosperity was evidence of divine favor, and adversity, of divine disfavor. The lesson exemplified in the experience of Job had not altered their philosophy of suffering (see on Job 42:5; Ps. 38:3; 39:9). At various times during His ministry Jesus had sought to refute their false concept, but without success (see on Mark 1:40; 2:5; John 9:2). This false view of suffering was a device by which Satan designed to darken the minds of those who witnessed the suffering of Jesus upon the cross. To the average Jew it was inconceivable that God would permit the Messiah to suffer as Jesus was suffering; therefore Jesus could not be what He claimed to be.

Ellen G. White

He trusted in God. Through wily hypocrites Satan attacked Christ’s faith in His Father (see on v. 40). As Jesus went through the experience of Gethsemane, and now as He hung upon the cross, Satan spared no device, however cruel and false, to shake the Saviour’s hold on His Father’s love and overruling providence. It was this love that was the citadel of the Saviour’s strength to endure and of His victory over all the fiery darts of the wicked one (see DA 119). Let him deliver. Unwittingly, Jesus’ tormentors used the very words of prophecy (Ps. 22:8). Will. Gr. thelō, here meaning, “to desire.” He said, I am. See on v. 40.

The thieves. See on v. 38. For the account of the penitent thief, see on Luke 23:40–43.

Sixth hour. That is, noon, according to Jewish reckoning. The “sixth hour” of John 19:14 is Roman time, about 6:00 A.M. The noncanonical Gospel of Peter (sec. 5; see

p. 128) says that “it was noon, and darkness came over all Judaea.” According to Mark 15:25 it was it was about “third hour,” or 9:00 A.M., when Jesus was crucified. He had therefore been upon the cross now for approximately two or three hours. Darkness. This was a supernatural darkness (see on Luke 23:45). In no case could it have been caused by an eclipse of the sun, because the moon was already past full. The land. Just how far the darkness extended is not evident from these words. Ninth hour. About 3:00 P.M.

Ellen G. White

Jesus cried. For a summary of the seven utterances of Jesus upon the cross see on Luke 23:34. This is the only utterance of the seven recorded by either Matthew or Mark. Luke and John each list three, though not the same three. Eli. See on Ps. 22:1. The form Eloi (Mark 15:34) is a transliteration of the Aramaic equivalent of the Hebrew.

Calleth for Elias. Perhaps suffering and fatigue had rendered the voice of Jesus indistinct. Jewish tradition had made Elijah the patron saint of pious men in their hour of extremity (Talmud Sanhedrin 109a, Soncino ed., pp. 747, 748; Shabbath 33b, Soncino ed., p. 157; ‘Abodah Zarah 17b, 18b, Soncino ed., pp. 90, 94).

Vinegar. Gr. oxos (see on v. 34). Oxos was wine turned sour by fermentation (see on Num. 6:3). See Ps. 69:21 for a prediction of this very incident.

Let be. Mockingly, the priests proposed waiting to see whether what they misinterpreted to be Jesus’ appeal for Elijah would be answered by Elijah’s coming to assuage the suffering of Jesus or to deliver Him. Textual evidence may be cited (cf. p. 146) for adding: “and another took a spear and pierced his side, and water and blood came out.”

Loud voice. Compare Luke 23:46; Ps. 31:5. Yielded up the ghost. Gr. aphēken to pneuma, literally, “to emit the breath” (see on Luke 8:55). Mark and Luke use the word ekpneō, literally, “to breathe out” (Mark 15:37; Luke 23:46). He died triumphant over the grave (Rev. 1:18) and over all the forces of evil (Col. 2:15). Though the sense of His Father’s presence had been withdrawn, so that while He hung upon the cross He “could not see through the portals of the tomb” (DA 753), “the sense of the loss of His Father’s favor was [now] withdrawn” (DA 756). Jesus did not die in defeat. He was fully conscious of the triumph that was His and was confident of His own resurrection.

Ellen G. White

The veil. That is, the curtain that separated the holy place from the most holy (see on Ex. 26:31–33; 2 Chron. 3:14). Access to the most holy place was restricted to the high priest, and he could enter but once a year. The rending of the veil, and the consequent exposure of the heretofore sacrosanct place, was Heaven’s signal that the typical service had ended—type had met antitype. This occurred at the hour of the regular evening sacrifice, as the priest was about to slay the lamb of the daily burnt offering. The time was probably about 2:30 in the afternoon, or about the “ninth hour” according to Jewish reckoning (see Additional Notes on Chapter 26, Note 1; cf. DA 756, 757; GC 399). From the top. Indicating that it was not accomplished by human hands.

Ellen G. White

Many bodies. Only Matthew records this incident connected with the crucifixion and resurrection of Jesus. Compare Ps. 68:18; Eph. 4:8. It should be noted that while the

graves were opened at the time of Christ’s death, the resurrected saints did not rise till after Jesus arose (Matt. 27:53). How appropriate that Christ should bring forth with Him from the grave some of the captives whom Satan had held in the prison house of death These martyrs came forth with Jesus, immortalized, and later ascended with Him to heaven (see DA 786).

Ellen G. White

The centurion. That is, the one in charge of the crucifixion. For comment on the word “centurion” see on Luke 7:2. According to tradition this centurion’s name was Petronius, some say Longinus (Acta Pilati xvi. 7; Gospel of Peter, Fragment i. 31). The Son of God. The Greek here has no article; therefore the expression would more accurately be translated, “God’s Son.” The translation “a Son of God” is rather vague. See Problems in Bible Translation, pp. 191, 192; cf. DA 770; see on Dan. 7:13; Luke 1:35.

Ellen G. White

Many women. There were numerous women disciples who believed in Jesus, some of whom accompanied Him and ministered to the needs of the little company (see on Luke 8:2, 3). John (ch. 19:27) also mentions the mother of Jesus.

Mary Magdalene. See Additional Note on Luke 7; see on Luke 8:2. Mother of James. Possibly, “Mary the wife of Cleophas” (John 19:25). Mother of Zebedee’s children. Possibly the Salome of Mark 15:40 (cf. Matt. 20:20).

When the even was come. [The Burial, Matt. 27:57–61=Mark 15:42–47=Luke 23:50–56=John 19:38–42. Major comment: Matthew and Mark. See Betrayal, Trial and Crucifixion of Jesus; the Crucifixion In Relation To Passover, Passion Week, and the Resurrection to Ascension.] That is, the late afternoon hours of Friday, the day of the crucifixion. Jesus died about 3:00 P.M. (see Mark 15:34–37), and the sun set about 6:30 at this season of the year in the latitude of Jerusalem. A rich man. Mark describes Joseph of Arimathaea as “an honourable counsellor, which also waited for the kingdom of God” (Mark 15:43). Luke adds that he was “a good man, and a just,” who “had not consented to the counsel and deed” of the leaders (Luke 23:50, 51). John describes him as “a disciple of Jesus, … secretly for fear of the Jews” (John 19:38). The provision for the interment of Jesus, arranged by Joseph of Arimathaea, fulfilled Isaiah’s prediction (ch. 53:9) that Messiah would make “his grave … with the rich in his death.” Arimathæa. The Greek form of Ramah. There were several towns by the name Ramah, but it is not known which one is to be identified with the Arimathaea of the NT. See Additional Note on 1 Sam. 1. Joseph. John adds that Nicodemus (see John 3:1; 7:50) was associated with Joseph in arranging for the burial of Jesus (ch. 19:39). Jesus’ disciple. Both Joseph and Nicodemus had been intentionally excluded from the Sanhedrin trials of Jesus, for in times past they had spoken in Jesus’ favor and thwarted plans to silence the Saviour (see on ch. 26:66; cf. DA 773). Now they boldly stepped forward to do what no other friends of Jesus were in a position to do. In the crucifixion Nicodemus witnessed the fulfillment of what Jesus had said three years before concerning the lifting up of the Son of man (John 3:14, 15), and to him the vivid scenes of this day constituted positive evidence of Christ’s divinity (see DA 775, 776).

Went to Pilate. Nicodemus went to purchase spices for embalming the body of Jesus (see on John 19:39, 40), probably at the same time Joseph went to see Pilate. Time was short, as the task must be completed before sundown (see on Matt. 27:57). It must

have taken courage to step forward and manifest sympathy for a man who had been condemned and executed as a traitor to Rome, and who had been branded by the highest Jewish court as a blasphemer. The courage of Joseph and Nicodemus shines with added luster in contrast with the cowardice of the disciples. Begged. About the same time the Jewish leaders came to Pilate with the request that the bodies of Jesus and the two thieves be removed from the cross before the Sabbath (John 19:31). The law of Moses required that the bodies of impaled criminals be removed before sundown (Deut. 21:22, 23). It would be considered particularly offensive for the bodies to remain on the crosses over Sabbath, especially in view of the fact that this Sabbath was “an high day” (John 19:31, 42). Compare Josephus War iv. 5. 2 (317, 318). In the normal course of events Jesus, as a traitor to Rome, would have been given a dishonorable burial in a field reserved for the basest of criminals (see DA 773). Pilate commanded. Before ordering Joseph to take custody of Jesus’ body, Pilate secured from the centurion official confirmation of His death (Mark 15:44, 45). It was unusual that a crucified person should die within six hours. Usually the agony of death continued for many hours longer, sometimes for several days.

Linen cloth. Compare Mark 15:46.

His own new tomb. Luke (ch. 23:53) explains that no one had yet been buried in the tomb. The fact that Joseph owned this tomb so near to Jerusalem suggests that Arimathaea was no longer his place of residence. It was probably his native city, the place where his family owned land. Hewn. Natural caves and hewn rock tombs abound in the vicinity of Jerusalem. They were the usual places of burial in ancient Palestine. Upon entering a typical tomb, one would probably find a recess in the walls on each side, in which bodies were laid. Often there was a small room behind the main part of the tomb where the bones of previous generations were collected, to make room for new arrivals at the grave. Joseph’s generous gift of a burial place solved a problem for which the disciples had no solution. Rolled a great stone. Probably a stone resembling a grindstone in shape, so placed as to roll into position in a small groove to close the door of the tomb.

Mary Magdalene. That is, Mary the sister of Martha (see Additional Note on Luke 7; cf. DA 558–560, 568). Mary was one of the last to leave the tomb Friday afternoon, as she was first to return there Sunday morning (Matt. 28:1; cf. DA 568, 788). The other Mary. Probably “Mary the mother of Joses” (Mark 15:47) and James (Mark 16:1). For comment on the devout women who accompanied Jesus and His disciples and ministered to their needs see on Luke 8:2, 3. “The other Mary” was with Mary Magdalene at the sepulcher early on the resurrection morning (Matt. 28:1).

The next day. [The Guard at the Tomb, Matt. 27:62–66. See Betrayal, Trial and Crucifixion of Jesus; Passion Week.] This incident is recorded only by Matthew, though it occurs also in the noncanonical Gospel of Peter (secs. 8–11; see p. 128). “Next day” was the weekly Sabbath day (see Luke 23:54, 56). Critics have made elaborate attempts to discredit the incident Matthew here relates. The critics have branded as incredible that the Jewish authorities knew that Jesus had predicted His resurrection, that they would go to Pilate on the Sabbath day, that Pilate would grant their request, that the Roman soldiers would conspire to make a false report, even for a bribe, and that they were terrified and fell to the ground when the angel appeared to roll away the stone. To be sure, so far as the inspired record itself goes,

Matthew is our sole source. But it may be pointed out that both Pilate and the Jewish authorities are here found acting entirely in character, and this fact constitutes strong internal evidence of the genuineness of the story. The Gospel record makes evident that there were no lengths to which the priests and rulers would not go. Furthermore, their deep apprehension throughout the preceding two days, that they might not succeed in their sinister plot to destroy Jesus (see Additional Notes on Matt. 26, Note 2), together with their suspicion that He was indeed the Messiah, would lead them to do the very thing Matthew here ascribes to them. Pilate had feebly acquiesced in their insistent demands for the blood of Jesus (see John 19:12), and they had every reason to believe that he would comply with this request also. It was the Passover season, and in view of past difficulties he had experienced with the Jews he would no doubt go to the most unreasonable lengths to appease them (see on Matt. 27:24). The preparation. See on Mark 15:42. Chief priests. See on ch. 26:59. Pharisees. See pp. 51, 52.

We remember. Jesus had implied this as He spoke publicly (ch. 12:40), and stated it even more clearly, though cryptically, in response to a demand for a sign (John 2:19). Apparently they understood what Jesus meant, even though at His trial they were ready to misconstrue His words (see on Matt. 26:61). That deceiver. Or, “impostor” (RSV). See John 7:47. Both Jewish and pagan critics of Christianity during the 2d and 3d centuries frequently charged that Jesus was a deceiver. Three days. See pp. 248-250.

The third day. Here (vs. 63, 64), the terms “after three days” and “the third day” are obviously synonymous. See p. 249. Error. According to them the first “error” or deception, was the idea that Jesus was the Messiah of prophecy (see on ch. 26:63–66). The “last error” would be the claim that He had risen from the dead.

A watch. Gr. koustōdia, “guard,” a loan word from the Latin. As sure as ye can. These ironical words are reminiscent of his earlier statement, “What I have written I have written.” Pilate here speaks in character. He despised the Jewish leaders, and compiled with their request out of disdain for them. The efforts of the Jewish authorities to prevent the resurrection only resulted in more positive and conclusive proof of the reality of that great event.

Made the sepulchre sure. On the method of sealing see DA 778.