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Death,
Burial,
Resurrection
Beloved of the Lord,
Remember: “For God so loved-ἠγάπησεν (egapesen)-to love, (i.e. have concern for, hold in esteem, love) the world, that he gave-ἔδωκεν (edoken)-to give) his only begotten-μονογενῆ (monogene)-only-born, chief) Son, that-ἵνα (hina)-in order that) whosoever-πᾶς ὁ (pas ho)-everyone that) believeth-πιστεύων (pisteuon)-to adhere to, trust, rely on) in-εἰς (eis)-into) him, should not-μὴ (me)-no, not) perish-ἀπόληται (apoletai)-to loose, loose away, destroy, (to destroy fully (reflexively: to perish, or lose)), but have-ἔχῃ (eche)-to have) everlasting-αἰώνιον (aionion)-age-lasting, (i.e. eternal, for ever)) life.”
-(John 3:16)
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believeth-πιστεύων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["one-BELIEVING"]
Step 1:
1. Jesus Christ
The Lord Jesus Christ
“This was God’s act in Christ to set men free. When Christ was raised to life, this became the guarantee of all our hopes. Paul makes the death, burial, and resurrection the focal point of the Good News.”
-The Bible Study New Testament
Bibles:
Authorized Version 1611 [Punctuation, Capitalization, & Italics]
&
King James Bible 1769 [Spelling]
Concordance / Lexicon:
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Analytical Concordance to the Bible: Robert Young, 1880.
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The New Strong's Exhaustive Concordance of the Bible.
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Thayer's Greek Lexicon.
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Friberg Analytical Greek Lexicon
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Gingrich, Greek New Testament Lexicon
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Danker, Greek New Testament Lexicon
Greek Text:
Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.
Key:
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G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same root word, but not the same parsing / inflection.
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Brackets w/ Parenthesis [(abc)] : My commentary insert/input.
Commentaries:
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StudyLight.org: SL (click)
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BibleHub.com: BH (click)
Greek Interlinear:
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The Betrayal
A summary of
The Lord's Betrayal.
Stephanus' 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus
20 Ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα. 21 καὶ ἐσθιόντων αὐτῶν εἶπεν Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με 22 Καὶ λυπούμενοι σφόδρα, ἤρξαντο λέγειν αὐτῷ ἕκαστος αὐτῶν, Μήτι ἐγώ εἰμι, κύριε; 23 ὁ δὲ ἀποκριθεὶς εἶπεν, Ὁ ἐμβάψας μετ’ ἐμοῦ ἐν τῷ τρυβλίῳ τὴν χεῖρα, οὗτός με παραδώσει. 24 ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι' οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος 25 Ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν, εἶπε, Μήτι ἐγώ εἰμι, ῥαββί; Λέγει αὐτῷ, Σὺ εἶπας.
Matthew 26:20-25
20 “Now when the even-Ὀψίας (opsias)-late; afternoon (early eve) or nightfall (later eve):—even(-ing, (-tide), evening: i.e. either from our three to six o'clock p.m.) was come, he sat down-ἀνέκειτο (anekeito)-to lie back, recline) with the *twelve-δώδεκα (dodeka)-two and ten, i.e. a dozen:—twelve; the twelve apostles of Jesus). 21 And as they did eat, he said-εἶπεν (eipen)-to say, declare, (equivalent to: to asseverate, affirm)), Verily-Ἀμὴν (Amen)-verily, of a truth, truly) I say unto you, that one of-ἐξ (ex)-out of, from out of) you-ὑμῶν (humon)-of you:—plural) *shall betray-παραδώσει (paradosei)-to give up over to another, (to deliver up treacherously, i.e. by betrayal to cause one to be taken)) me. 22 And they were exceeding-σφόδρα (sphodra)-greatly, vehemently, (i.e. in a high degree, much:—exceeding(-ly), greatly, sore, very)) sorrowful-λυπούμενοι (lupoumenoi)-to grieve, make sad, (to distress; reflexively or passively, to be sad:—cause grief, grieve, be in heaviness, (be) sorrow(-ful), be (make) sorry), and began-ἤρξαντο (erxanto)-to begin, commence) every one of them to say-λέγειν (legein)-to say, speak, (properly, to "lay" forth) unto him, Lord-κύριε (kurie)-Lord, (by implication, Master (as a respectful title)), is it I? 23 And he answered and said, He that *dippeth-ἐμβάψας (embapsas)-to dip) his hand with-μετ (met)-with, in company with, (properly, denoting accompaniment)) me in the dish-τρυβλίῳ (trublio)-a dish, tureen, (a deep dish)), the same shall betray-παραδώσει (paradosei)-to give up over to another, (to surrender, i.e. yield up; to deliver up treacherously)) me. 24 The son of man goeth-ὑπάγει (hupagei)-to go away, depart) as-καθὼς (kathos)-according as, just as, even as) it is written-γέγραπται (gegraptai)-to be written, (to write of, i.e. in writing to mention or refer to) of-περὶ (peri)-about, concerning, as touching) him: but *woe-οὐαὶ (ouai)-wo, (interjection. of sorrow), an interjection of grief or of denunciation) unto that man by-δι (di)-by, through, by means of) whom the son of man is betrayed: It had been good-καλὸν (kalon)-good, pleasing, (i.e. it is better, it would have been better for him) for that man, if he *had not-οὐκ (ouk)-no, not, (the absolute negative)) been born-ἐγεννήθη (egennethe)-to beget, bring forth, (w/Passive-voice, to be begotten). 25 Then Judas-Ἰούδας (Ioudas)-one of the Disciples of Jesus, who betrayed him), which betrayed-παραδιδοὺς (paradidous)-to give up over to another, (to surrender, i.e. yield up; to deliver up treacherously; (of him as plotting the betrayal)) him, answered and said, Master-ῥαββί (rabbi)-Rabbi, as an official title of honor:—Master, Rabbi), is it I? He said unto him, Thou hast said-εἶπας (eipas)-to speak or say).”
Example of Greek word:
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*δώδεκα (dodeka)-twelve click: Mat 10:1 // Mark 6:7 // Luke 8:1
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*παραδώσει (paradosei)-shall betray click: Mat 10:21-(shall deliver up) // Mar 14:18 // Joh 13:21
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*ἐμβάψας (embapsas)-dippeth click: John 13:26
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*οὐαὶ (ouai)-woe click: Mat 23:13 // 1 Cor 9:16 // Revelation 12:12
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*ἐγεννήθη (egennethe)-had been born click: Mark 14:21 // John 16:21 (is born)
Greek Interlinear:
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was come-γενομένης: Verb, Second-Aorist, Middle-Deponent, Participle, Genitive, Singular, Feminine: Now when the even ["BECOMING"],
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he sat down-ἀνέκειτο: Verb, Imperfect, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["he-was-lying-back"] with the twelve. And as they
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did eat-ἐσθιόντων: Verb, Present, Active, Participle, Genitive, Plural, Masculine: ["OF-EATING"], he said, Verily
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I say-λέγω: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-sayING"] unto you, that one of you
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shall betray-παραδώσει: Verb, Future, Active, Indicative, 3rd Person, Singular: ["shall-be-giving-up"] me. And they were exceeding
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sorrowful-λυπούμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["SORROWING"], and began every one of them
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to say-λέγειν: Verb, Present, Active, Infinitive: ["TO-BE-sayING"] unto him,
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Lord-κύριε: Noun, Vocative, Singular, Masculine: ["Master!"//"Lord!"], is it I? And
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he answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle, Nominative, Singular, Masculine: ["answerING"] and said, He that
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dippeth-ἐμβάψας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["one-IN-DIPPing"//"one-dipping-in"] his hand with me in the dish, the same
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shall betray-παραδώσει: Verb, Future, Active, Indicative, 3rd Person, Singular: ["SHALL-BE-BESIDE-GIVING"//"shall-be-giving-up"] me. The son of man
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goeth-ὑπάγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["is-going-away"] as
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it is written-γέγραπται: Verb, Perfect, Passive, Indicative, 3rd Person, Singular: ["it-HAS-been-WRITTEN"] of him: but
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woe-οὐαὶ: Interjection: ["WOE"//"woe!"] unto that man by whom the son of man
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is betrayed-παραδίδοται: Verb, Present, Passive, Indicative, 3rd Person, Singular: ["IS-beING-BESIDE-GIVEN"//"is-being-given-up"]:
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it had been-ἦν: Verb, Imperfect, (No voice stated), Indicative, 3rd Person, Singular: ["it-WAS"] good for that man, if he
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had been born-ἐγεννήθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-generatED"//"was-born"] not. Then Judas, which
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betrayed-παραδιδοὺς: Verb, Present, Active, Participle, Nominative, Singular Masculine: ["one-giving-up"] him,
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answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle, Nominative Singular, Masculine: ["answerING"], and said, Master, is it I?
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He said-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["He-IS-sayING"] unto him, Thou
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hast said-εἶπας: Verb, Second-Aorist, Active, Indicative, 2nd Person, Singular: ["say"//"say-it"].
Punctuation Comparison:
1611 AV
20 Now when the euen was come, he sate downe with the twelue. 21 And as they did eate, he said, Uerely I say vnto you, that one of you shal betray me. 22 And they were exceeding sorowfull, and began euery one of them to say vnto him, Lord, Is it I? 23 And he answered and said, Hee that dippeth his hand with mee in the dish, the same shall betray me. 24 The sonne of man goeth as it is written of him: but woe vnto that man by whom the sonne of man is betrayed: It had bin good for that man, if hee had not bene borne. 25 Then Iudas, which betrayed him, answered, and said, Master, Is it I? He said vnto him, Thou hast said.
1769 KJV
20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
Commentaries:
***And as they were eating, he said, Verily I say unto you, that one of you shall betray me. — Why was this warning spoken? Did our Saviour, by this means and at so late an hour, try to stay the mad progress of Judas on his way to destruction? Was it to impel the heart-searching that immediately followed on the part of them all ? Was it to call attention to another notable prophecy about to be fulfilled? Psalms 41:9 prophesied, "Yea, mine own familiar friend, in whom I trusted, Who did eat of my bread, Hath lifted up his heel against me." Judas was pinpointed by that prophecy. He was Jesus' friend, even an apostle; he was trusted, even carrying the bag-[(i.e. the money bag)]; he ate of his bread. Characteristically, Christ expanded and extended the prophecy in more detail, noting in the following conversation that it would be one "who dipped his hand" in the dish with Jesus (Matthew 26:23). Of the Twelve, only one man carried the bag and sat next to Jesus at the table. The argument that Judas was predestined to the tragic role he played and that he was, therefore, not to blame for his conduct, is false. It was by choice, and by transgression, that Judas fell. God's foreknowledge of it did not require him to commit such a sin. God's knowledge of man's sin (past tense) does not make guilt any less; and, in the same way, God's knowledge of man's sin (future tense) does not mitigate or extenuate it. Judas was not a devil from the beginning; at first he was a noble apostle, receiving from Christ the same commission as the others to heal the sick and cast out demons (see note on Matthew 10:8).-(Coffman Commentaries). SL
***One of you shall betray me. — Or, will deliver me up. Judas had already betrayed him, Matthew 26:15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them.-(Clarke's Commentary). SL
***And as they did eat he said One of you shall betray me He-[(Jesus)] had before told them, namely, Matthew 17:22, that the Son of man should be betrayed; he now comes to acquaint them, that one of them would be the traitor, and to point out the guilty person. And they were exceeding sorrowful They were sorrowful that he should be betrayed by any one, but more so that one of themselves should be the instrument of so horrible a crime.-(Benson's Commentary). SL
***One of you; εϊς ἐξ ὑμῶν. One out of your number, my chosen companions. He had before spoken vaguely of his betrayal (see Matthew 17:22; Matthew 20:18; Matthew 26:2). By thus showing his knowledge of the coming treachery, and yet declining to denounce the traitor by name, he may have given Judas a last chance of repentance before the final act.-(Pulpit Commentary). BH
***They were exceeding sorrowful -John says John 13:22 "they looked one on another, doubting of whom he spake" - that is, they anxiously looked one at another, conscious each one, except Judas, of no such intention, and each one beginning to examine himself to find whether he was the person intended. This showed their innocence, and their attachment to Jesus. It showed how sensitive they were to the least suspicion of the kind. It showed that they were willing to know themselves, thus evincing the spirit of the true Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly pointed out Matthew 26:25, thus showing: 1. that guilt is slow to suspect itself; 2. that it shrinks from the light; 3. that it was his purpose to conceal his intention; and, 4. that nothing but the consciousness that his Lord knew his design could induce him to make inquiry.-(Barnes' Notes on the Bible). BH
***He that dippeth his hand with me.—Better, he that dipped, as of an act just passed.-(Ellicott's Commentary). BH
***He that dippeth his hand —As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him.-(Clarke's Commentary). SL
***but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. —This was possibly a last-minute effort on the part of Christ to arouse in Judas some desire of repentance. Christ had already indicated to Judas that his treachery was known; and if Judas, convicted of sin, had only confessed it and asked Jesus' forgiveness, he could have been spared participation in the actual delivery of Christ to his foes. The Son of man goeth ... "probably means `goeth his way to death.' The word sometimes has the sense of `going back' or `going home,' and that idea may well be included here."[10] Thus Plummer viewed the passage. Regarding the sin of Judas, the same author wrote: These counsels did not necessitate the sin of Judas; they would have been fulfilled if he had remained faithful. Of his own free will, he helped to carry them out in a particular manner, and for this he is responsible and stands justly condemned.[11]-(Coffman Commentaries). SL
***It had been good ... - If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Saviour should be betrayed and die in this manner, it may be answered:
1. That the crime was what it was “in itself,” apart from any determination of God. It was a violation of all the duties he-
[(Judas)] owed to God and to the Lord Jesus - awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished.
2. The previous purpose of God-[(i.e. God's determinate counsel)] did not force Judas to do this. In it he-[(Judas)] acted freely. He did just what his wicked heart prompted him to do.
3. A previous knowledge of a thing, or a previous purpose to permit a thing, does not alter its “nature,” or cause it to be a different thing from what it is.
4. God, who is the best judge of the nature of crime, holds all that was done in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, “to be by wicked hands,” Acts 2:23. This punishment of Judas proves, also, that sinners cannot take shelter for their sins in the decrees of God, or plead them as an excuse. God will punish crimes for what they “are in themselves.” His own deep and inscrutable purposes in regard to human actions will not change “the nature” of those actions, or screen-[(Or, shield)] the sinner from the punishment which he deserves.-(Barnes' Notes on the Bible). BH
***And Judas who betrayed him answered and said, Is it I, Rabbi? He saith unto him, Thou hast said. To make certain that the identification was complete, Christ announced that to whomsoever he should give the sop-[( def. a fragment, bit, morsel)], the same it was who should betray him. He then gave the sop to Judas (see John 13:23-30). Judas was admonished, "That thou doest, do quickly" (John 13:27,/28). "Straightway" after receiving the sop, Judas departed from the company.-(Coffman Commentaries). SL
***Judas - said, Master, is it I? — What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired,) Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, LORD, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, TEACHER, is it I?-(Clarke's Commentary). SL
***answered and said, Master, is it I? — Who though he knew what he had been doing, and what he further resolved to do, and was conscious to himself he was the man; nay, though he had been pointed out as the person, and the most dreadful woe denounced on him, that should be the betrayer, in his hearing; yet all this did not at all affect his marble heart; but in the most audacious manner, and without any concern of mind, or show of guilt, asks if he was the person; suggesting, that surely he could, not mean him....he said unto him, thou hast said: that is, it is as thou hast said; thou hast said right, thou art the man; a way of speaking used, when what is asked is assented to as truth: thus it being.-(Gill's Exposition). BH
Beza Greek New Testament 1598
2 Καὶ δείπνου γενομένου, (τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν Ἰούδας Σίμωνος, Ἰσκαριώτου, ἵνα αὐτὸν παραδῷ)
John 13:2
2 "And supper-δείπνου (deipnou)-supper, evening meal) being ended-γενομένου (genomenou)-to become) (the devil-διαβόλου (diabolou)-devil, slander, false accuser, a calumniator, (namely: Satan)) having now-ἤδη (ede)-already) put-βεβληκότος (beblekotos)-to cast, throw) into the heart-καρδίαν (kardian)- the heart, i.e. (figuratively) the thoughts or feelings (mind)) of Judas-Ἰούδα (Iouda)-one of the Disciples of Jesus, who betrayed him) Iscariot Simon's son to *betray-παραδῷ (parado)-to give up over to another, deliver (over, up)) him-αὐτὸν (auton)-him, (namely: Jesus).)"
Example of Greek word:
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*παραδῷ (parado)-betray click: Luke 22:4 (he might betray)
Greek Interlinear:
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being ended-γενομένου: Verb, Second-Aorist, Middle-Deponent, Participle, Genitive, Singular, Neuter: And supper ["BECOMING"] (the devil
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having now-ἤδη: ADVerb: ["ALREADY"]
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put-βεβληκότος:Verb, Perfect, Active, Participle, Genitive, Singular, Masculine: ["HAVING-CAST"] into the heart of Judas Iscariot Simon's son to
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betray-παραδῷ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-BESIDE-GIVING"//"he-may-be-giving-up"] him.)
Punctuation Comparison:
1611 AV
2 And supper being ended (the deuill hauing now put into the heart of Iudas Iscariot Simons sonne to betray him.)
1769 KJV
2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;
Commentaries:
***The devil ... The great protagonist of evil on earth is a person, called here the devil, and identified as Satan throughout the Bible. He is a being of supernatural power but is himself a creature and does not share control of the universe with God. Satan has the power to suggest and motivate evil deeds, as here; but this power is effective only in those souls who have consented to evil domination. Judas had already consented to sin and readily became the instrument of Satan through an act of his own volition-[(determination)]. CONCERNING JUDAS ISCARIOT- Judas was named one of the Twelve by Jesus and, along with the others, was commissioned to "heal the sick and raise the dead" (Matthew 10:7); and it must therefore be inferred that at the time of his call Judas was not evil. However, by the time of the great defection recorded in John 6, Judas had fallen. -(Coffman Commentary). SL
***supper being ended ] There are two readings here, but neither of them means ‘being ended,’ moreover the supper is not ended ( verse. 26). The common reading would mean ‘supper having begun,’ and the better reading, ‘when supper was at hand,’ or, ‘when supper was beginning.’-(Cambridge Greek Testament). SL
***supper being ended—rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26. the devil having now—or, "already." put into the heart of Judas … to betray him—referring to the agreement he had already made with the chief priests (Luke 22:3-6).-(Jamiesson Fausset Brown). BH
***the devil having already put it into the heart of Judas, &c., for the participle βεβληκοτος is of the perfect tense, and denotes an action done at some time past, and the particle ηδη, rendered now, often signifies already, or before:..."-(Benson Commentary). BH
***Having now put it into the heart - Literally, having cast it into the heart. Compare Ephesians 6:16; "The fiery darts of the wicked." See Acts 5:3; Luke 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity-[(i.e. inclination/readiness)] that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime."-(Barnes' Notes). BH
***The devil having now put it into the heart — Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matthew 26:14. Calmet.-(Adam Clarke Commentary). SL
Stephanus Textus Receptus 1550
10 Καὶ ὁ Ἰούδας ὁ Ἰσκαριώτης, εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα παραδῷ αὐτὸν αὐτοῖς
Mark 14:10
10 "And Judas Iscariot, one of the twelve, went-ἀπῆλθεν (apelthen)-to go away, depart) unto-πρὸς (pros)-toward) the chief Priests-ἀρχιερεῖς (archiereis)-chief priest, high priest:—plural, (literally: of the Jews)), to-ἵνα (hina)-in order that) *betray-παραδῷ (parado)-to give up over to another) him unto them."
Example of Greek word:
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*παραδῷ (parado)-betray click: Mark 14:11
Greek Interlinear:
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went-ἀπῆλθεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: And Judas Iscariot, one of the twelve, ["FROM-CAME"] unto the chief Priests, to
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betray-παραδῷ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["he-MAY-BE-BESIDE-GIVING"//"he-may-be-giving-up"] him unto them.
Punctuation Comparison:
1611 AV
10 And Iudas Iscariot, one of the twelue, went vnto the chiefe Priests, to betray him vnto them.
1769 KJV
10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
Commentaries:
***Then - Judas — After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests.-(Adam Clarke Commentary). SL
***And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them—that is, to make his proposals, and to bargain with them, as appears from Matthew's fuller statement (Matthew 26:14, 15) which says, he "went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver." The thirty pieces of silver were thirty shekels, the fine paid for man- or maid-servant accidentally killed (Exodus 21:32), and equal to between four and five pounds sterling—"a goodly price that I was prized at of them!" (Zechariah 11:13).-(Jamieson Fausset Brown). BH
***went unto the chief priests] Full of such thoughts, in the darkness of the night he repaired from Bethany to Jerusalem, and being admitted into the council of the chief priests asked what they would give him for betraying his Master into their hands.-(Cambridge BSC). BH
***One of the twelve, a man named Judas, was guilty of betraying Jesus. Thirty pieces of silver is the price he received to betray the Son of God. Judas "sought opportunity to betray Him." ( Mat_26:16 ) Mat_26:24 says, "The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born." Many people today will do the same thing that Judas did. They will sell out their Lord and Master, Jesus Christ, for a short-lived piece of this world's goods.-(Charles Box's Commentary). SL
***The betrayal follows immediately after the anointing by Mary-[(Matthew 26:6-13)]. We may suppose that the other disciples who had murmured on account of this waste of the ointment, were brought to their senses by our Lord's rebuke, and felt its force. But with Judas the case was very different. The rebuke, which had a salutary effect on them, only served to harden him. He had lost one opportunity of gain; he would seek another. In his cupidity and wickedness he resolves to betray his Master, and sell him to the Jews. So while the chief priests were plotting how they might destroy him, they found an apt and unexpected instrument for their purpose in one of his own disciples. Judas came to them, and the vile and hateful bargain was concluded. It marks the tremendous iniquity of the transaction that it was "one of the twelve" who betrayed him—not one of the seventy, but one of those who were in the closest intimacy and nearness to him.-(The Pulpit Commentaries). SL
***What a contrast between the woman-[(Mary)] and Judas! Judas was also at the anointing. He saw it and was disturbed by it. He has also heard how the Lord has spoken of both the anointing and their reproach. However, he does not care about anything. Money is the only thing he can think of. He considers the moment to have come to leave the circle of the Lord’s company. He who is one of the twelve, seeks another company, that of the Lord’s enemies. He is not looking for their company because he feels more at home there, but because there is money to be made. He offers to hand over Christ to the company and negotiates it with them. This is downright astonishing. A man who has been journeying with the Savior for so long, who has heard and seen so much of Him, wants to use Him as an object of trade to enrich himself.-(Kingcomments on the Whole Bible). SL
Scrivener's Textus Receptus 1894
15 εἶπε, Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια.
Matthew 26:15
15 "And said-εἶπε (eipe)-to speak, say, tell) unto them, What will ye-θέλετέ (thelete)-to will, have in mind, intend, (i.e. to be resolved or determined, to purpose) give-δοῦναι (dounai)-to give) me, and I will deliver-παραδώσω (paradoso)-to give over to or alongside of, (i.e. hand over, give (over), deliver, give up) him unto you? And they covenanted-ἔστησαν (hestesan)-to set, establish, appoint, (i.e. weighed out) with him for thirty pieces of silver-ἀργύρια (arguria)-silver, money, (specifically: a silver coin, silver-piece)."
Greek Interlinear:
-
And said-εἶπε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["said"] unto them, What
-
will ye-θέλετέ: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-WILLING"]
-
give-δοῦναι: Verb, Second-Aorist, Active, Infinitive: ["TO-GIVE"] me, and I
-
will deliver-παραδώσω: Verb, Future, Active, Indicative, 1st Person, Singular: ["SHALL-BE-BESIDE-GIVING"//"shall-be-giving-up] him unto you? And
-
they covenanted-ἔστησαν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["STAND"//"they-weigh"] with him for thirty pieces of silver.
Punctuation Comparison:
1611 AV
15 And said vnto them, What will ye giue me, and I will deliuer him vnto you? and they couenanted with him for thirtie pieces of siluer.
1769 KJV
15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
Commentaries:
***“And they covenanted with him for thirty pieces of silver” Comments - The significance of the value of thirty pieces of silver that the priests arrived at is that it matches the value that the Jews gave to slaves under the Law. Note: Exodus 21:32, -(Gary H. Everett's Study Notes). SL
***what will ye give me, and I will deliver him to you?:They [(the chief Priests)] did not ask him [(Judas)] to do it [(i.e. to deliver Jesus)], he [(Judas)] first made the motion; a barbarous and shocking one! to deliver his Lord and Master,..."-(Gill's Exposition). BH
***What will ye give me, and I will deliver him unto you? There is no disguise in this vile question. Judas unblushingly reveals his base motive in offering such a bargain; and to enhance its value he, as it were, forces his personality into prominence; as if he had said, "I who am his trusted adherent, I who know all his haunts and habits, will do this thing."-(Pulpit Commentary). BH
***They covenanted with him for thirty pieces of silver.—The reward was relatively a small one, apparently about the market-price of a common slave (Zechariah 11:12); but the chief priests (Caiaphas and his fellows) saw through the sordid baseness of the man [(i.e. Judas)], and, as if scorning both his Master [(Jesus)] and himself [(Judas)], gauged [(estimated)] their reward
accordingly [(i.e. thirty pieces of silver)]."-(Ellicott's Commentary). BH
***They covenanted- Luke says “they were glad.” They could now apprehend Jesus in a private way, and without the “uproar” mentioned in verse fifth [(Matthew 26:5)]. Thirty pieces of silver- The ordinary price of a slave, being about fifteen dollars. Thus was verified the allusion of Zechariah 11:12: “So they weighed for my price thirty pieces of silver.” The sum appears trifling for the treason, if we estimate it by the immense consequences. But, after all, the whole service Judas did was to inform the foes of Jesus where he might be found and taken without tumult, and guide them to the place.-(Whedon's Commentaries). SL
***What will you give me? He knew they wanted to seize Jesus, and he offers to lead them to him for a price. Thirty silver coins. This makes Zechariah 11:12 come true. [Silver shekels, each worth about $26 in 1974 dollars.] Joseph was sold for twenty silver coins (Genesis 37:28).-(The Bible Study New Testament). SL
***Matthew indicates that Judas proposed the betrayal and that the priests named the amount they would pay. Luke's use of the word "covenanted" (Luke 22:5) indicates some haggling over the price, which was promptly paid in advance in cash on the spot, once agreement had been reached. It surely seems almost incredible that those priests who were supposed to know so much Scripture could have been so oblivious to the prophecy of Zechariah that they should have exactly fulfilled it, matching to the penny the Messiah's betrayal price as set forth by that prophet! Zechariah wrote: And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord (Zechariah 11:12,/13). This is far more than a prophecy; it is a whole constellation of prophecies. Note the following: 1. There will be haggling over the price (if not, forbear). 2. The sum agreed upon will be 30 pieces of silver. 3. It will be weighed out. 4. It will be cast unto the potter. 5. "Cast" indicates it will be thrown. 6. The potter will eventually receive it. 7. The recipient will do the casting. 8. The whole transaction will occur in the temple (the house of the Lord). Even a casual student of the New Testament knows that every detail of that remarkable group of prophecies was fulfilled exactly, not by any of Jesus' friends trying to impose evidence that he was the Messiah, but by his sworn enemies. In fact, most of the wonderful prophecies of Jesus were fulfilled, not by friends, but by his enemies. Who can doubt that a Power above and beyond those evil men shaped their deeds to God's pattern, using their sinful deeds to accomplish his own divine purpose? "Without our being aware of it, our fingers are so guided that a pattern is created when the thread gets caught in the web!"[7] -(Coffman Commentaries). SL
***Of course the thirty pieces of silver was a price that was predicted in prophecy in the Old Testament in the book of Zechariah chapter eleven, verses twelve and thirteen. And then it was told also by Zechariah that the silver would be cast down in the house of the Lord, and used to buy a potter's field. Thirty pieces of silver was the price that you would have to pay to your neighbor if you had an ox who was always goring people, or going around butting people with his horns, and he happened to gore your neighbor's servant and killed him. You would have to pay your neighbor thirty pieces of silver for his gored slave, in order to compensate him for the lost of his servant.-(Chuck Smith). SL
***". . . tragically, Judas, in selling his services to the chief priests to betray Jesus, unwittingly acts in a manner that is the exact opposite of ’servanthood’: Jesus is the servant par excellence, for he delivers himself to death in order that others might gain life; by contrast, Judas delivers Jesus to death in order that he might gain advantage for himself . . ." [Note: Kingsbury, Matthew as . . ., p. 143.]-(Expository Notes of Dr. Thomas). SL
Beza Greek New Testament 1598
26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
Mark 14:26
26 “And *when they had sung an //hymn-ὑμνήσαντες (humnesantes)-to sing a song of praise, to hymn, i.e. sing a religious ode; by implication, to celebrate (God) in song:—sing a hymn (praise unto)) (Or, psalm), they went out-ἐξῆλθον (exelthon)-to go, (proceed (forth)) into the *mount-Ὄρος (oros)-mount, mountain, (a mountain (as lifting itself above the plain):—hill, mount(-ain)) of *Olives-Ἐλαιῶν (Elaion)-mount of olives, (an olive (the tree or the fruit):—olive (berry, tree)).”
Example of Greek word:
-
*ὑμνήσαντες (humnesantes)-when they had sung an hymn click: Matthew 26:30
-
*Ἐλαιῶν (Elaion)-Olives click: Mat 24:3 // Luke 19:37 // John 8:1
Greek Interlinear:
-
they had sung an hymn-ὑμνήσαντες: Verb, Aorist, Active, Participle, Nominative, Plural, Masculine: And when ["HYMNing"//"singing-a-hymn"],
-
they went out-ἐξῆλθον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-OUT-CAME"//"they-came-out"] into the mount of Olives.
Punctuation Comparison:
1611 AV
26 And when they had sung an hymne, they went out into the mount of Oliues.
1769 KJV
26 And when they had sung an hymn, they went out into the mount of Olives.
Commentaries:
***they went out into the Mount of Olives; — Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him;-(Gill's Exposition). BH
***And they went out into the mount of Olives — At the conclusion of the supper; Jesus and his disciples-[(with the exception of Judas)] sung a proper psalm, or song of praise, together, as was customary at the close of the passover, and then he set out for the mount of Olives, choosing to retire thither, that he might prevent a riot in Jerusalem, and bring no trouble upon the master of the house where he celebrated the passover.-(Benson Commentary). BH
***They went out unto the Mount of Olives.— It was our Lord's custom, in these last days of his earthly life, to go daily to Jerusalem, and teach in the temple, and in the evening to return to Bethany and sup; and then after supper to retire to the Mount of Olives, and there to spend the night in prayer (Luke 21:37). But on this occasion he did not return to Bethany. He had supped in Jerusalem. Besides, he knew that his hour was come. So he voluntarily put himself into the way of the traitor (John 18:2).-(Pulpit Commentary). BH
***And when they had sung a hymn - The Passover was observed by the Jews by singing or "chanting" Psalm 113-118. These they divided into two parts. They sung Psalm 113-114 during the observance of the Passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the Passover. The word rendered "sung a hymn" is a participle, literally meaning "hymning" - not confined to a single hymn, but admitting many.-(Barnes' Notes). BH
***They went out into the Mount of Olives. - They went out into the Mount of Olives. Our Lord knew that his time was now come when he must be actually delivered into the hands of his enemies. That he might not therefore cause any disturbance either to the master of the family wherein he was, or to the city, though it was now midnight, he goeth out of the city (the gates being either open, because of the multitude of people, very late, or else easily opened to him) to the Mount of Olives; a mountain in the way betwixt Jerusalem and Bethany, so called, as is thought, from the multitude of olive trees growing upon and about it. The evangelist as yet mentions nothing of Judas, who now was gone to plot his work, and will anon return to accomplish it.-(Matthew Poole's Commentary). BH
Beza Greek New Testament 1598
3 Ὁ οὖν Ἰούδας, λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν Ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.
John 18:3
3 "Judas then having received-λαβὼν (labon)-to take, receive) a band of men-σπεῖραν (speiran)-band, body of men at arms, (i.e. detachment, of soldiers)), and-καὶ (kai)-and, also) officers-ὑπηρέτας (huperetas)-an under rower, assistant, (properly: an under rower, subordinate rower:—servant, minister)) from-ἐκ (ek)-out of) the chief Priests and Pharisees-Φαρισαίων (pharisaion)-from Heb. separate), cometh-ἔρχεται (erchetai)-to come, (i.e. to come from one place into another)) thither-ἐκεῖ (ekei)-there, thither) with lanterns-φανῶν (phanon)-a light, flambeau, lantern, (i.e. a lightener)) and *torches-λαμπάδων (lampadon)-a lamp, torch, shining light), and weapons-ὅπλων (hoplon)-arms, instruments, armour (i.e. arms used in warfare, weapons))."
Example of Greek word:
-
*λαμπάδων (lampadon)-torches click: Matthew 25:4 (lamps)
Greek Interlinear:
-
having received-λαβὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: Judas then ["GETTING"] a band of men, and officers from the chief Priests and Pharisees,
-
cometh-ἔρχεται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-COMING"] thither with lanterns and torches, and weapons.
Punctuation Comparison:
1611 AV
3 Iudas then hauing receiued a band of men, and officers from the chiefe Priests and Pharisees, commeth thither with lanternes and torches, and weapons.
1769 KJV
3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
Commentaries:
***Judas then having received a band of men,.... "From the captain of this band, who in John 18:12; is called a "Chiliarch", that is, a commander of a thousand men, one might conclude there were so many in this band; but it seems, that such an officer might have two bands under his command; and if this was, the case, there were at least five hundred men in this company; a large number indeed, to take an unarmed person; and yet, as if this was not sufficient, it is added, and officers from the chief priests and Pharisees; servants that belong to each of these, and who seem to be a considerable number also; for these are said to be "a great multitude"; Matthew 26:47; nay, not only so, but the chief priests, captains of the temple, and elders of the people, were themselves among them, Luke 22:52; to see that the men did their work, and did not return without him; as these officers, when sent by them once before, did: cometh thither with lanterns, and torches, and weapons".-(Gill's Exposition). BH
***With lanterns and torches — With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon's age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from Matthew 26:55; Mark 14:48; Luke 22:52. The swords mentioned by the other evangelists were probably those of the Roman soldiers; the clubs and staves belonged to the chief priest's officers.-(Adam Clarke Commentary). SL
***Band of soldiers ... The word means "cohort," indicating a contingent of several hundred men. The soldiers were a part of the garrison of the tower of Antonio, headquarters of the Roman military presence in the city. Officers from the chief priests and Pharisees ... The soldiers were accompanied by a detachment of the temple guard. This marshaling of a military expedition against Jesus for the purpose of arresting him was as ridiculous as it was unnecessary. Lanterns and torches ... Matthew and Mark mentioned the weapons but not the lanterns and torches. Despite the moon's being full (it was the Passover), the arresting party came prepared to search the dark recesses of the garden with its olive trees [(i.e. where Jesus and his Disciples were)].-(Coffman Commentaries). SL
***A band of men— This band consisted of Roman soldiers; for both its name, σπειρα, a cohort, and the title of its commander, χιλιαρχος, (John 18:12.) Chiliarch, answering to our colonel, are Roman military terms. The word rendered officers, υπηρετας, properly signifies servants. They carried lanterns and torches with them, because, though it was always full-moon at the passover, the sky might be darkened by the clouds, and the place where they were going was shaded with trees.-(Thomas Coke Commentary). SL
***Judas also, who betrayed him, was familiar with this garden where Jesus often went. Having received a band of men and officers from the chief priests and Pharisees, they came out with their torches and lanterns and weapons ( John 18:2-3 ). The band, that word in the Greek indicates a Roman contingent of either what was known as a cohort, six hundred and fifty men, or they also had an enlarged cohort, which was a thousand men comprised of two hundred and seventy cavalry men, plus the footmen, or at the least two hundred men. Now, it is interesting that they would bring such a large number of Roman soldiers along with the officers of the temple to arrest Jesus with His twelve. Why they thought they needed that many is interesting.-(Chuck Smith). SL
***Only John mentioned the presence of Roman soldiers. A Roman cohort (Lat. cohors) normally consisted of 600 soldiers. However sometimes the Greek word speira, translated "cohort" or "detachment," referred to a smaller group of only 200 men. [Note: Carson, The Gospel . . ., p. 577.] John did not use a precise term to describe the number of soldiers that Judas brought, and it is possible that less than 200 soldiers were present. The Romans stationed troops in the Fortress of Antonia during the Jewish feasts. It stood just north of the temple. Normally these troops resided in Caesarea on the Mediterranean coast, the Roman provincial capital. The officers of the Jewish temple police accompanied the Roman soldiers. Thus John presented both Gentiles and Jews as playing a part in Jesus’ arrest. They carried lanterns and torches to find Jesus. Apparently they thought He might try to hide. Passover always took place when the moon was full. They also had weapons to restrain anyone who might oppose their plan to arrest Jesus. Judas served as their guide. He had no authority over them.- (Expository Notes of Dr. Thomas). SL
Scrivener's Textus Receptus 1894
48 ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον, λέγων, Ὃν ἂν φιλήσω, αὐτός ἐστι κρατήσατε αὐτόν.
Matthew 26:48
48 "Now he that betrayed-παραδιδοὺς (paradidous)-to give over to or alongside of, (i.e. hand over, give (over), deliver, give up)) him, gave-ἔδωκεν (edoken)-to give) them a sign-σημεῖον (semeion)-a sign, mark, signal), saying-λέγων (legon)-to say, to speak, declare), Whomsoever *I shall kiss-φιλήσω (phileso)-to kiss, be friendly, (i.e. greet with a kiss)), that same is-ἐστι (esti)-'to be') he, hold him fast-κρατήσατε (kratesate)-to lay or keep hold)."
Example of Greek word:
-
*φιλήσω (phileso)-I shall kiss click: Mark 14:44
Greek Interlinear:
-
he that betrayed-παραδιδοὺς: Verb, Present, Active, Participle, Nominative, Singular, Masculine: Now ["one-BESIDES-GIVING"] him,
-
gave-ἔδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["GIVES"] them a sign,
-
saying-λέγων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["sayING"], Whomsoever
-
I shall kiss-φιλήσω: Verb, Aorist, Active, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-beING-FOND"//"I-should-be-kissing"], that same
-
is-ἐστιν: Verb, Present, Active, Indicative, 3rd Person, Singular: ["it-IS"] he,
-
hold fast: κρατήσατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["hold-ye!"] him.
Commentaries:
***Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him. It was night. Jesus was, besides, probably personally unknown to the "Romans" - perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship. John tells us that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth.-(Barnes' Notes on the Bible). BH
***A sign. As they approached, Judas gave them a sign which would point out the person whom they were to seize. Probably these did not know Jesus by sight; at any rate, amid the crowd he might easily escape detection; it was also night, and even the Paschal moon might not enable the guards to distinguish faces under the shade of the dark olive grove. Whomsoever I shall kiss. In the East such salutation was common among friends, masters, and pupils; and it would awaken no surprise to see Judas thus salute his Teacher. Perhaps he desired to save appearances in the eyes of his fellow disciples. We marvel at the audacity and obduracy of one who could employ this mark of affection and respect to signal an act of the blackest treachery. That same is he whom you have to arrest. Hold him fast. As if he feared an attempt at rescue, or that Jesus might, as before (Luke 4:30; John 8:59), use his miraculous power to effect his escape. -(Pulpit Commentary). BH
***The impudent audacity of Judas has been a marvel ever since. How could he dare to pollute the face of Christ with such a kiss? Face to face with the Saviour, he did not relent nor feel the sting of conscience, as Peter did when Jesus looked upon him-[(Luke 22:61)]. Caffin said of the kiss: The Greek word seems to imply that he did it with an affectation of earnestness, with much warmth of manner; perhaps he thought, in his madness and folly, that he might be able to conceal his sin, thus deceiving Christ and his fellow-apostles into thinking that he was coming simply to rejoin them, and that he had no connection with the arresting band that followed.[16]-(Coffman Commentaries). SL
***Gave them a sign. A kiss; a common method of salutation among intimate friends. A sign was needful to point Jesus out to the soldiers. Such a traitorous kiss was the depth of depravity--enmity under the guise of friendship.-(People's New Testament). SL
***He that betrayed him, gave them a sign— The soldiers having perhaps never seen Jesus before, and it being now night, and there being twelve persons together, probably dressed much alike, Judas found it necessary to point him out to them by some such sign as this. It was a Jewish custom, after a long absence, or at departing from each other, to make use of the ceremony of a kiss. They used it likewise as a sign of affection to their equals, and as a mark of homage and reverence to their superiors. See Psalms 2:12.Luke 7:45. It is very probable that our Lord, in great condescension, had used, agreeably to this custom, to permit his disciples thus to salute him, when they returned to him after having been any time absent. One would be apt to believe, from the precaution which Judas gives at the end of the verse, hold him fast, that he might suspect Christ would on this occasion renew-[(i.e. do again)] the miracles that he had formerly wrought for his own deliverance; (compare Luke 4:30. John 8:59; John 10:39.) though he had so expressly declared the contrary, Matthew 26:24.-(Thomas Coke Commentary). BH
Beza Greek New Testament 1598
45 Καὶ ἐλθὼν εὐθέως προσελθὼν αὐτῷ, λέγει, Ῥαββὶ, ῥαββί· καὶ κατεφίλησεν αὐτόν.
Mark 14:45
45 "And as soon as he was come-ἐλθὼν (elthon)-to come), he goeth-προσελθὼν (proselthon)-to come to, approach, draw near) straightway-εὐθὲως (eutheos)-straightway, immediately, forthwith) to him, and saith-λέγει (legei)-to say, to speak), Master-Ῥαββί (Rabbi)-Rabbi, my teacher), Master, and *kissed-κατεφίλησεν (katephilesen)-to kiss thoroughly, be very friendly, kiss tenderly) him."
Example of Greek word:
-
*κατεφίλησεν (katephilesen)-kissed click: Matthew 26:49
Greek Interlinear:
-
as soon as he was come-ἐλθὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: And ["COMING"],
-
he goeth-προσελθὼν: Verb, Second Aorist, Active, Participle, Nominative, Singular, Masculine: ["TOWARD-COMING"] straightway to him,
-
and saith-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["he-IS-sayING"], Master, Master, and
-
kissed-κατεφίλησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-kisses-fondly"] him.
Commentaries:
***and kissed him] Rather, kissed Him tenderly or fervently. The customary kiss of a disciple to his teacher. The same word in the original with its intensifying preposition is used to express (i) the kissing of our Lord by the woman who was a sinner (Luke 7:38; Luke 7:45); (ii) the kissing of the prodigal son by his father (Luke 15:20); and (iii) the kissing of St Paul by the Christians on the sea-shore of Miletus (Acts 20:37)."-(Cambridge BSC). BH
***kissed him] (κατεφίλησεν αὐτόν); literally, kissed him much. The kiss was an ancient mode of salutation amongst the Jews, the Romans, and other nations. It is possible that this was the usual mode with which the disciples greeted Christ when they returned to him after any absence. But Judas abused this token of friendship, using it for a base and treacherous purpose.-(Pulpit Commentary). BH
***And as soon as he was come,.... To the place where Jesus was: he goeth straightway to him; alone; as if he had nothing to do with the company behind, and as if he was his friend, and concerned for his safety: and saith, Master, Master; expressing great affection for him, and respect to him, by repeating this word.-(Gill's Exposition). BH
***The infamous behavior of Judas in betraying Jesus to the leaders of Israel fills us with indignation. We are angry when we realize that one so favored could behave so abominably, but his behavior was simply the exemplification of what is in all our hearts if unrestrained by divine grace. Jesus endured the betrayal with quiet dignity and with no evidence of anger or ill-will toward the one who was treating Him so wickedly.-(Ironside's Notes). SL
Stephanus Textus Receptus 1550
48 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Ἰούδα φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως
Luke 22:48
48 "But Jesus said-εἶπεν (eipen)-to speak, say, tell, utter) unto him, Judas-Ἰούδα (Iouda)-one of the Disciples of Jesus, who betrayed him), betrayest thou-παραδίδως (paradidos)-to give over to or alongside of, (i.e. hand over, give (over), deliver, give up) the Son of man *with a kiss-φιλήματι (philemati)-a kiss)?"
Example of Greek word:
-
*παραδίδως (paradidos)-with a kiss click: Romans 16:16
Greek Interlinear:
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said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: But Jesus ["saiD"] unto him,
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Judas-Ἰούδα: Noun, Vocative, Singular, Masculine: ["Judas!"//"JUDAS"],
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betrayest thou-παραδίδως: Verb, Present, Active, Indicative, 2nd Person, Singular: ["you-are-giving-up"] the Son of man with a kiss?
Commentaries:
***Betrayest thou the Son of man with a kiss? - By the "Son of man" was evidently meant "the Messiah." Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. By that slight artifice Judas thought to conceal his base purpose [(to betray Jesus)]. Jesus with severity reproaches him for it. Every word is emphatic. "Betrayest" thou - dost thou violate all thy obligations of fidelity, and deliver thy Master up to death? Betrayest "thou" - thou, so long with him, so much favored, so sure that this is the Messiah? Betrayest thou "the Son of man" - the Messiah, the hope of the nations, the desire of all people, the world's Redeemer? Betrayest thou the Son of man "with a kiss" - the sign of friendship and affection employed in a base and wicked purpose, intending to add deceit, disguise, and the prostitution of a mark of affection to the "crime of treason?" Every word of this must have gone to the very soul of Judas. Perhaps few reproofs of crime more resemble the awful searchings of the souls of the wicked in the day of judgment.-(Barnes' Notes). BH
***Betrayest thou the Son of man with a kiss? — Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see Luke 22:3; consequently we can expect nothing from him but what is fell, deceitful, and cruel.-(Adam Clarke Commentary). SL
***with a kiss) The traitor abuses the highest token of love with the highest degree of daring presumption. Comp. the note on Luke 7:45. [None of His most intimate disciples and friends had ever kissed the Lord. The traitor alone dared to profane with impure lips the face of the Lord. This unprecedented act matched well with his unprecedented treachery.]-(Bengel's Gnomen). BH
***While Jesus was in the garden Judas led a multitude to take Him. He identified Jesus with a kiss. In an effort to cause Judas to see his sins Jesus asked him, "Are you betraying the Son of Man with a kiss?". Jesus is the Son of God. He died for your sins. To become a Christian you must hear the gospel ( Rom_10:17 ), believe in Jesus as the Christ ( Mar_16:16 ), repent of all sins ( Act_17:30 ), confess Christ as Lord ( Rom_10:9, /10 ) and be baptized for remission of sins. ( Act_2:38 ) After baptism remain faithful to God. ( Rev_2:10 ) Jesus, the Son of man, now sits "on the right hand of the power of God." Honor Him with your daily life.-(Charles Box's Commentaries). SL
***Judas approaches the Lord Jesus to kiss Him. His hypocrisy and betrayal reach their climax here. His horrible kiss of betrayal is proverbial for falsity hidden in an expression of love. It has touched the Lord deeply that Judas betrays Him, the Son of Man, with a kiss. He could have prevented it, but allows it. The Son of Man undergoes every conceivable humiliation. The first humiliation was to be kissed by one of His twelve disciples, a kiss intended to put Him in the hands of His enemies. This expression of love is abhorrently abused to identify Him, Who is love, as a criminal.-(Kingscommensts). SL
Scrivener's Textus Receptus 1894
55 ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις, Ὡς ἐπὶ λῃστὴν ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ’ ἡμέραν πρὸς ὑμᾶς ἐκαθεζόμην διδάσκων ἐν τῷ ἱερῷ, καὶ οὐκ ἐκρατήσατέ με.
Matthew 26:55
55 "In that same hour said-εἶπεν (eipen)-to speak, say, tell, utter) Jesus to the multitudes-ὄχλοις (ochlois)-crowd), Are ye come out-ἐξήλθετε (exelthete)-to go or come forth of) as-Ὡς (Hos)-as, like, even as) against-ἐπὶ (epi)-upon) *a thief-λῃστὴν (lesten)-a robber, plunderer) with swords-μαχαιρῶν (machairon)-fighting weapon, sword) and staves-ξύλων (xulon)-wood, (by implication: a stick, club or tree or other wooden article or substance)) for to take-συλλαβεῖν (sullamein)-to take together, to clasp, (i.e. seize (arrest, capture)) me? I sat-ἐκαθεζόμην (ekathezomen)-to sit down, seat one's self, sit) daily with you teaching-διδάσκων (didaskon)-to teach) in-ἐν (en)-in) the *Temple-ἱερῷ (hiero)-sacred, priestly edifice, temple, (i.e. a sacred place, temple)), and ye laid no-οὐκ (ouk)-no, not) hold-ἐκρατήσατέ (ekratesate)-to lay or keep hold) on me."
Example of Greek word:
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*λῃστὴν (lesten)-a thief click: Mark 14:48 // Luke 22:52
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*ἱερῷ (hiero)-Temple click: Matthew 21:12
Greek Interlinear:
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said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: In that same hour ["saiD"] Jesus to the multitudes,
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Are ye come out-ἐξήλθετε: Verb, Second-Aorist, Active, Indicative, 2nd Person, Plural: ["YE-OUT-CAME"//"ye-came-out"] as against a thief with swords and staves
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for to take-συλλαβεῖν: Verb, Second-Aorist, Active, Infinitive: ["TO-BE-TOGETHER-TAKING"//"to-be-apprehending"] me?
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I sat-ἐκαθεζόμην: Verb, Imperfect, Middle or Passive Deponent, Indicative, 1st Person, Singular: ["I-was-seatED"] daily with you
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teaching-διδάσκων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["TEACHING"] in the Temple, and no
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ye laid hold-ἐκρατήσατέ: Verb, Aorist, Active, Indicative, 2nd Person, Plural: ["YE-HOLD"] on me.
Commentaries:
***are ye come out as against a thief, with swords and staves, for to take me? "as an highwayman, or notorious robber, that had done great mischief to the country; and being armed, and having associates, was not easy to be taken: the Syriac renders it, as a cut-throat: and the Persic, as a robber, and a cut-throat; a desperate villain, that would by no means yield, unless overpowered by numbers, by force of arms, by the dint of the sword, by knocks and blows: but how different from this, was the character of Jesus! who never did any injury to any man's person or property, but saved both; was meek, lowly, and humble in his deportment, throughout the whole of his life; never strove with men, or cried, and caused his voice, in any riotous manner, to be heard in the streets; and even when reviled, reviled not again, but took every insult patiently; and was now unarmed, and ready to submit at once; nay, before they could well come up to him, he asked them who they sought; and on mentioning his name, declared he was the person; and signified he was ready to surrender himself, only desired his disciples might have leave to go away:"-(Gill's Exposition). BH
***Against a thief - Rather a "robber." This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life. It adds not a little to the depth of his humiliation that he consented to be "hunted down" thus by wicked people, and to be treated as if he had been the worst of mankind.-(Barnes' Notes). BH
***I sat daily with you (πρὸς ὑμᾶς, probably an interpolation from Mark). All the past week, at any rate, Christ had taught quietly and openly in the temple. He had none of the habits of the robber; he had not courted secrecy; he had no company of armed men to defend him; why did they not arrest him then? According to St. Luke, Christ adds, "But this is your hour, and the power of darkness."-[(Luke 22:53)]-(Pulpit Commentary). BH
***Jesus' emphasis was ever upon the fulfillment of God's word. It is not merely the death of Christ, but the death of Christ "according to the scriptures-[(i.e. of the Old Testament prophesies concerning Jesus)]," that constitutes the true gospel (1 Corinthians 15:3ff).-(Adam Clarke Commentary). SL
***In that same hour, Jesus said to the multitude- And particularly unto the chief priests and elders, &c, Luke 22:52, Are ye come out as against a thief, &c. Or robber, that would make a desperate resistance, armed in this way with swords and staves, as if you came to seize me at the hazard of your lives? I sat daily with you teaching in the temple When you had opportunities in abundance to have secured me, if there had been any crime with which you could have charged me: yet then you laid no hold on me Ye took me not; so Mark.-(Joseph Benson's Commentary). SL
***Judas came with a kiss and betrayed His friend. ( Mat_26:49-50 ) During Jesus' arrest, Peter cut off a man's ear with a sword. This fulfilled prophetic words. Jesus had power to call twelve legions of angels to help-[(Matthew 26:53)], but to fulfill prophecy He refrained from doing so. ( Mat_26:54 ) Even when the disciples "forsook Him and fled", the prophecies were being fulfilled. ( Mat_26:56 )-(Charles Box's Commentaries). SL
***Jesus rebuked the mob for coming out against him armed as if he were a thief. He reminded them of former opportunities of taking him and they did not do so nor even try to. All this showed their evil motive in the present movement.-(E.M. Zerr's Commentary). SL
***The mob did not need to arrest Jesus secretly and violently at night. They could have found Him easily any day during the Passover season teaching in the temple courtyard. Their nighttime arrest made Jesus look like a dangerous criminal. Jesus pointed out that their time and manner of arresting Him said more about them than about Him. They were the stealthy ones, not He. . . . Matthew again pointed out that all these events fulfilled Scripture, a point of particular interest to his Jewish readers (Matthew 26:56). It was imperative that Messiah fulfill prophecy. The writers of the Old Testament Scriptures were prophets, God’s authoritative representatives. By fleeing, the disciples fulfilled one of these prophecies, as Jesus had predicted (cf. Matthew 26:31; Zechariah 13:7).-(Expository Notes of Dr. Thomas). SL
Stephanus Textus Receptus 1550
57 Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν 59 οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν
Matthew 26:57 & Matthew 26:59
57 “And they that *had laid hold-κρατήσαντες (kratesantes)-to lay or keep hold, (to use strength, i.e. seize or retain (literally or figuratively):—hold (by, fast), keep, lay hand (hold) on) on Jesus-Ἰησοῦν (Iesoun)-the name of our Lord, (Jesus, the Son of God, the Saviour of mankind), *led him away-ἀπήγαγον (apegagon)-to lead away, lead off (As legal term: bring before) to-πρὸς (pros)-to, toward) *Caiaphas-Καϊάφαν (Kaiaphan)-"depression", the high priest of the Jews who presided at the trial of Jesus) the *high Priest-ἀρχιερέα (archierea)-a chief priest), where-ὅπου (hopou)-in which place, where) the *Scribes-γραμματεῖς (grammateis)-scribe, writer, (one skilled in Jewish law)) and-καὶ (kai)-and, also, even) the *Elders-πρεσβύτεροι (presbuteroi)-elder, aged person, (universally, advanced in life, an elder, a senior; by implication: members of the great council or Sanhedrin)) were assembled-συνήχθησαν (sunechthesan)-to bring or lead together, (to be gathered, i.e. come together, gather, meet).” 59 “Now the chief Priests and Elders, and all the council-συνέδριον (sunedrion)-sanhedrim, a sitting together, (a joint session, i.e. (specially), the Jewish Sanhedrin), *sought-ἐζήτουν (ezetoun)-to seek, (to seek in order to find) *false witness-ψευδομαρτυρίαν (pseudomarturian)-false or lying testimony, (untrue testimony:—false witness) against Jesus to-ὅπως (hopos)-to the end that, (It denotes the purpose or end, in order that; with the design or to the end that) *put him to death-θανατώσωσιν-(thanatososin)-to put to death),”
Example of Greek word:
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*κρατήσαντες (kratesantes)-had laid hold click: Mark 14:1 (they might take)
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*ἀπήγαγον (apegagon)-led away click: John 19:16 (lead him away)
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*Καϊάφαν (Kaiaphan)-Caiaphas click: John 18:24
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*ἀρχιερέα (archierea)-high Priest click: Mark 14:53
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*γραμματεῖς (grammateis)-Scribes click: Mark 3:22 // Mark 11:18
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*πρεσβύτεροι (presbuteroi)-Elders click: Mat 21:23 // Mat 26:3 // Mat 26:59
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*ἐζήτουν (ezetoun)-sought click: Mark 14:55 // Luke 19:47 // John 5:18
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*G5577: (ψευδομαρτυρίαν-false witness) click: Mat 15:19 (ψευδομαρτυρίαι-false witness)
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*G2289: (θανατώσωσιν-put to death) click: 1 Pet 3:18 (θανατωθεὶς-being put to death)
Greek Interlinear:
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had laid hold-κρατήσαντες: Verb, Aorist, Active, Participle, Nominative, Plural, Masculine: And they that ["ones-HOLDing"] on Jesus,
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led him away-κρατήσαντες: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["FROM-LED"//"led-away-him"] to Caiaphas the high Priest, where the Scribes and the Elders
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were assembled-κρατήσαντες: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["WERE-TOGETHER-LED"//"were-gathered"]. 59 Now the chief Priests and Elders, and all the council,
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sought-ἐζήτουν: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["SOUGHT"] false witness against Jesus to
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put to death-θανατώσωσιν: Verb, Aorist, Active, Subjunctive, 3rd Person, Plural: ["THEY-SHOULD-BE-(causING-to)-DIE"//"they-should-be-putting-to-death"] him,
Punctuation Comparison:
1611 AV
57 And they that had laid hold on Iesus, led him away to Caiaphas the high Priest, where the Scribes and the Elders were assembled. 59 Now the chiefe Priests and Elders, and all the councell, sought false witnesse against Iesus to put him to death,
1769 KJV
57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;
Commentaries:
*** led him away to Caiaphas the high priest- As mentioned earlier, Caiaphas was the official high priest then. He would have presided over the Sanhedrin. He was probably a Sadducee. The Sadducees held the power in Israel then. The scribes were the official teachers of the law, and the elders were the lay representatives of the people. The chief priests, mainly Sadducees, were also present (Matthew 26:59). These were the three groups that composed Israel’s chief ruling body. -(Dr. Constable's Expository) SL
*** where the scribes and the elders — Or chief members of the sanhedrim; were assembled — Doubtless by a summons from Caiaphas, and were waiting for Jesus to be brought before them. -(Benson Commentary) BH
*** Now the chief priests and the whole council sought false witness against Jesus, — Having changed their strategy from murdering Christ secretly to the more open method of seeking a legal execution, the high priests and their followers worked throughout the long night to put together some kind of case that would stand up against Christ. . . .False witnesses indeed came, but their testimony was so absurdly false and unconvincing that it was unusable. -(Coffman's Commentaries) SL
*** All the council sought false witness — What a prostitution of justice! - they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may appear to have some shadow of justice on their side when they put him to death. It seems to have been a common custom of this vile court to employ false witness, on any occasion, to answer their own ends.-(Clarke's Commentaries) SL
*** Tried to find some false evidence. A charge that would “hold up” in court. No one could be condemned legally unless two witnesses testified to a charge punishable by death. -(The Bible Study New Testament) SL
*** Sought false witness. No one could be condemned legally without at least two witnesses who agreed (Deu 17:6; Deu 19:15). "One witness," it was said, "was no witness." As there was no true testimony to a charge that could be punished with death, they sought false witness. -(People's New Testament) SL
Beza Greek New Testament 1598
2 Καὶ δήσαντες αὐτὸν ἀπήγαγον, καὶ παρέδωκαν αὐτὸν Ποντίῳ Πιλάτῳ τῷ ἡγεμόνι.
Matthew 27:1-2
1 "When the morning was come, all the chief Priests and Elders of the people, took counsel against Jesus to put him to death. 2 And *when they had bound-δήσαντες (desantes)-to bind, fasten, tie) him, they led him away-ἀπήγαγον (apegagon)-to lead away, (esp. of those who are led off to trial, prison, or punishment), and *delivered-παρέδωκαν (paredokan)-to give over to or alongside of) him to Pontius-Ποντίῳ (Pontio)-"of the sea", (the sixth Roman procurator of Judah who crucified Christ) Pilate-Πιλάτῳ (Pilato)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36) the governor-ἡγεμόνι (hegemoni)-leader, guide, one going before)."
Example of Greek word:
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*λῃστὴν (lesten)-when they had bound click: Mark 15:1 (and bound)
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*παρέδωκαν (paredokan)-delivered click: Luke 24:20
Greek Interlinear:
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when they had bound-δήσαντες: Verb, Aorist, Active, Participle, Nominative, Plural, Masculine: And ["BINDing"] him,
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they led him away-ἀπήγαγον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-FROM-LED"//"they-led-away-him"], and
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delivered-παρέδωκαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-BESIDE-GIVE"] him to Pontius Pilate the governor.
Commentaries:
***Now the reason for the pretrial of Jesus was that they might be able to frame some charges against Him to bring to the Roman governor. What they accused Jesus of was blasphemy because He said that He was the Son of God. The high priest said, "I adjure you by the living God, tell us, are you the Messiah, the Son of God?" And Jesus said, "you've said it." And this guy ripped his clothes, and he said, "what need we of any further witnesses, you've heard Him with His own mouth, it's blasphemy"( Matthew 26:63-65 ). However, the Roman government had taken away from the Jews the right of capital punishment, just a few years earlier. And so the Jews did not have the authority to order a person put to death. And they were desiring that Jesus should be put to death. So they could not bring the charges of blasphemy before Pilate because Pilate would say, that's your own religious matter, you guys settle it on your own. So they had to bring charges against Jesus that would hold in the Roman court, and so they made actually charges of insurrection against the Roman government. The charge that Jesus was saying that they shouldn't pay taxes to Rome, and the charge that Jesus declared Himself the king, and thus was setting Himself up against the Roman government, because He said that He was king. Now these three charges are actually false charges that were made against Christ, scurrilous charges of which they could not offer any real proof.-(Chuck Smith Bible Commentary). SL
***And when they had bound him - He was "bound" when they took him in the garden, John 18:12. Probably when he was tried before the Sanhedrin in the palace of Caiaphas, he had been loosed from his bonds, being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands. . . Pontius Pilate, the governor - The governor appointed by the Romans over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when great numbers of the Jews were assembled, to administer justice, and to suppress tumults if any should arise. The "title" which Pilate received was that of "governor or procurator." The duties of the office were, chiefly, to collect the revenues due to the Roman emperor, and in certain cases to administer justice. Pilate was appointed governor of Judea by Tiberius, then Emperor of Rome.-(Barnes' Notes). BH
***Pontius Pilate the governor Pilate was at this time procurator of Judea, an office rather of a pecuniary nature, yet, in the irregularities of the times, extended over every department of government. He was the sixth governor of Palestine after the cessation of the royalty. He was noted for his severity, cruelty, and despotic will. On one occasion, contrary to the practice of the Roman governors, who respected as far as possible the religious peculiarities of subject provinces, he introduced the Roman standards into the city with the images of the emperor upon them, esteemed idolatrous by the Jews. When the Jews remonstrated he threatened to massacre them. Upon this they threw themselves unanimously on the ground, protesting that they would rather die than consent to the profanation; upon which the Roman governor relented. On another occasion, when the Jews seditiously opposed his expending the sacred money upon the city water-works, he sent a body of soldiers with concealed arms to fall upon them unawares, who committed a much greater massacre than he intended. Saint Luke refers to a massacre by him, committed at a passover, when he mingled the blood of certain Galileans with the sacrifices they were performing. A similar cruelty in the massacre of certain Samaritans, after they had submitted, proved the ruin of Pilate. The Samaritan senate sent a complaint of his cruelty to Vitellius, president of Syria, by whom Pilate was ordered to Rome, to answer to the charge before the emperor Tiberius. Before he arrived Tiberius died; but Pilate was banished by his successor Caligula to Vienne in Gaul, where, in mortification for his disgrace, he committed suicide.-(Whedon's Commentary). SL
***They - delivered him to Pontius Pilate — The Sanhedrin had the power of life and death in their own hands in every thing that concerned religion; but as they had not evidence to put Christ to death because of false doctrine, they wished to give countenance to their conduct by bringing in the civil power, and therefore they delivered him up to Pilate as one who aspired to regal dignities, and whom he must put to death, if he professed to be Caesar's friend. Pontius Pilate governed Judea ten years under the Emperor Tiberius; but, having exercised great cruelties against the Samaritans, they complained of him to the emperor, in consequence of which he was deposed, and sent in exile to Vienna, in Dauphiny, where he killed himself two years after.-(Adam Clarke Commentary). SL
***Delivered him to Pontius Pilate the governor. The first mention of the Roman procurator by that name. He was both military and civil commander, usually dwelt at Cæsarea, but came up to Jerusalem at the passover feasts to preserve order. The Sanhedrim-[(the place where Jesus was tried before been taken to Pilot)] could not put Jesus to death, as the Roman rulers demanded that all cases of capital punishment be referred to them.-(People's New Testament). SL
***They bound him which was unnecessary as far as security of the prisoner was concerned, for Jesus had not given any indication of even wishing to escape. But it was customary to put some kind of shackle on a man who was a prisoner, and the feeling of this mob was such that it would certainly not make any exception of Jesus. Pilate the governor was an officer appointed by the Romans to represent the empire in parts of Palestine. His presence in Jerusalem at this time, and also some other useful information will be explained by a quotation from Smith's Bible Dictionary. "He was appointed A. D. 25-6, in the twelfth year of Tiberius. His arbitrary administration nearly drove the Jews to insurrection on two or three occasions. One of the first acts was to remove the headquarters of the army from Caesarea to Jerusalem.... It was the custom for the procurator [governor or agent] to reside at Jerusalem during the great feasts, to preserve order, and accordingly, at the time of our Lord's last Passover, Pilate was occupying his official residence in Herod's palace. Caesarea was the official headquarters for the Roman government in Palestine, which accounts for the mention of Pilate's temporary presence in Jerusalem at this time.-(E.M. Zerr's Commentary). SL
The Lord's Death
A summary of
The Lord's Death.
Stephanus Textus Receptus 1550
15 Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον ὃν ἤθελον 16 εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον Βαραββᾶν 17 συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος Τίνα θέλετε ἀπολύσω ὑμῖν Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν
Matthew 27:15-17
15 "Now-δὲ (de)-yet, now, moreover) at-Κατὰ (Kata)-during) that feast-ἑορτὴν (heorten)-feast, festival) the-ὁ (ho)-the) Governor-ἡγεμὼν (hegemon)-leader, guide, one going before, (i.e. chief person)) *was wont-εἰώθει (eiothei)-to be customary, (to be accustomed)) to release-ἀπολύειν (apoluein)-to loose away, or off, (to free fully, i.e. (literally) relieve, release, dismiss)) unto the-τῷ (to)-to the) people-ὄχλῳ (ochlo)-crowd, multitude) a-ἕνα (hena)-one) prisoner-δέσμιον (desmion)-one bound, (a captive (as bound):—in bonds, prisoner)), whom-ὃν (hon)-whom) they would-ἤθελον (ethelon)-to will, have in mind, intend, to desire, to wish). 16 And they had then a notable-ἐπίσημον (episemon)-noted, notable, (in a negative sense; notorious, infamous, having a bad reputation)) prisoner-δέσμιον (desmion)-one bound, (a captive (as bound):—in bonds, prisoner)), called Barabbas-Βαραββᾶν (Barabban)-"son of a father or master", (a murderer)). 17 Therefore-οὖν (oun)-therefore, then, now) when they-αὐτῶν (auton)-them) were gathered together-συνηγμένων (sunegmenon)-to lead together, (i.e. come together, gather, meet)), Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36) said-εἶπεν (eipen)-to speak, say) unto them-αὐτοῖς (autois)-to them), Whom-Τίνα (tis)-who, which) will ye-θέλετε (thelete)-to wish, will, mean) *that I release-ἀπολύσω (apoluso)-to loose away, or off, (i.e. to set free)) unto you-ὑμῖν (humin)-you:—ye)? Barabbas-Βαραββᾶν (Barabban)-"son of a father or master", (a murderer)), or-ἢ (e)-either, or) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), which-τὸν (ton)-which, who) is called-λεγόμενον (legomenon)-to lay out, say (i.e. he that is surnamed)) Christ-Χριστόν (Christon)-"anointed" i.e. the Messiah, an epithet of Jesus:—Christ)?"
Example of Greek word:
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*εἰώθει (eiothei)-was wont click: Mark 10:1 (he was wont)
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*ἀπολύσω (apoluso)-that I release click: John 18:39
Greek Interlinear:
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was wont-εἰώθει: Verb, Pluperfect, Active, Indicative, 3rd Person, Singular: Now at that feast the Governor ["HAD-CUSTOMED"//"had-been-accustomed"]
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to release-ἀπολύειν: Verb, Present, Active, Infinitive: ["TO-BE-FROM-LOOSING"//"to-be-releasing"] unto the people a prisoner, whom
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they would-ἤθελον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["THEY-WILLED"//"they-would"]. And they had then a notable prisoner, called Barabbas. Therefore when they
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were gathered together-συνηγμένων: Verb, Perfect, Passive, Participle, Genitive, Plural, Masculine: ["of-having-been-gathered"], Pilate said unto them, Whom
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will ye-θέλετε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-WILLING"]
-
that I release-ἀπολύσω: Verb, Aorist, Active, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-FROM-LOOSING"//"I-should-be-releasing"] unto you? Barabbas, or Jesus, which
-
is called-λεγόμενον: Verb, Present, Passive, Participle, Accusative, Singular, Masculine: ["one-being-said"//"beING-said] Christ?
Punctuation Comparison:
1611 AV
15 Now at that feast the Gouernor was woont to release vnto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said vnto them, Whom will ye that I release vnto you? Barabbas, or Iesus, which is called Christ?
1769 KJV
15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said vnto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
Commentaries:
Now-δὲ (de)-yet, now, moreover) at-Κατὰ (Kata)-during) that feast-ἑορτὴν (heorten)-feast, festival) the-ὁ (ho)-the) Governor-ἡγεμὼν (hegemon)-leader, guide, one going before, (i.e. chief person)) was wont-εἰώθει (eiothei)-to be customary, (to be accustomed)) to release-ἀπολύειν (apoluein)-to loose away, or off, (to free fully, i.e. (literally) relieve, release, dismiss)) unto the-τῷ (to)-to the) people-ὄχλῳ (ochlo)-crowd, multitude) a-ἕνα (hena)-one) prisoner-δέσμιον (desmion)-one bound, (a captive (as bound):—in bonds, prisoner)), whom-ὃν (hon)-whom) they would-ἤθελον (ethelon)-to will, have in mind, intend, to desire, to wish).:
The Fourth Effort of Pilate to Release Jesus-No doubt Pilate thought they would choose Christ; but he had reckoned without consideration of the fanatical hatred of the leaders against Christ. Barabbas was a notorious seditionist and robber (Mark 15:7), the leader of a group who had made an insurrection against Rome (presumably). His crimes were murder, robbery, and sedition; and Pilate's strategy at that point was directed to forcing a choice between such a man and Christ. Under the circumstances, the choice of Barabbas would have strong overtones of disloyalty to Caesar which the Pharisees had so lately professed-[(John 19:12)]; but if Pilate counted on such a deterrent to the choice of Barabbas, he was mistaken. Did Barabbas know of that proposal? If so, he must have felt that he had practically no chance of being chosen over one whose reputation as a prophet, healer, and holy person was so widespread. Since the condemnation of other robbers resulted in their crucifixion, it is safe to assume that the same fate awaited Barabbas, except for Pilate's proposal to pair him with Christ for the honor of being released for Passover.-(Coffman Commenatries). SL
Now at that feast, &c. — It had become a custom with the Roman governors, at the feast of the passover, to gratify the people with the pardon and release of any one prisoner they pleased. There was no law to oblige them to do this, nor is it certain when or how this custom arose. But as acts of grace are generally popular things, it is probable it originated with the Romans themselves, and that they introduced and continued it to please their tributaries. It was, however, a bad custom, being an encouragement to wickedness, and an obstruction to justice.-(Benson Commentary). BH
the governor was wont to release unto the people a prisoner] The origin of this custom is quite unknown; St Mark says, “as he had ever done unto them,”[(Mark 15:8)] as if the custom originated with Pilate; St Luke has, “of necessity he must release;”[(Luke 23:17)] St John, “Ye have a custom.”[(John 18:39)].-(Cambridge BSC). BH
Verse 15. - Pilate now tries another expedient for delivering himself from the responsibility of condemning Jesus. At that feast (κατὰ ἑορτήν, at a feast, at feast time). Doubtless the Passover is meant, which was the feast especially of the Jews, and it is very improbable that the practice mentioned in the clause was allowed at any other of the feasts. The governor was wont to release unto the people (τῷ ὄχλῳ, the multitude), etc. St. Luke says, "Of necessity he must release one unto them at the feast." The custom is not elsewhere mentioned. It was, however, most probably an institution established of old time in memory of the Exodus (John 18:39), and continued by the Romans when they became masters of the country. A similar custom obtained at Rome and in Greece on certain great festivals. Whom they would. The governor usually left the priests and people unfettered in their choice; on the present occasion he desired Jesus to be selected.-(Pulpit Commentary). BH
Now at that feast,....It was but once a year that this was done; at every returning passover; and so the Persic version renders it, "every year on the day of the feast"; that is, of the passover, and which was frequently called by way of emphasis, "the feast": the governor was wont to release unto the people a prisoner, whom they would. It was not a law, but a custom; it was not enjoined by the law of Moses; for they that sinned against that; died without mercy: nor is it agreeable to strict justice, that there should be such a release of criminals; nor was it a Jewish custom, as an emblem of their deliverance out of Egyptian bondage. I have not met with the least trace of any such custom of theirs at the time of the pass over in any of their writings; but it seems to be a Roman one: and from all the accounts of the evangelist, it appears to be peculiar to the Roman governor, who, either by the order of Caesar, or of himself, introduced such a custom to get the favour of the people; for it was to them the release was made, and the person, whom they pleased; and this being repeated annually for some time, was expected by them, and at last became necessary.-(Gill's Commentary). BH
Therefore-οὖν (oun)-therefore, then, now) when they-αὐτῶν (auton)-them) were gathered together-συνηγμένων (sunegmenon)-to lead together, (i.e. come together, gather, meet),:
So when the crowd gathered. When Pilate found Jesus was a Galilean, he sent him to Herod, ruler of that region, who was in Jerusalem at this time. After trying to get Jesus to do a miracle, Herod and his soldiers made fun of Jesus, then sent him back to Pilate (Luke 23:6-12). It is after Jesus is sent back to Pilate, that this crowd gathers. Which one? Both Pilate and Herod have pronounced Jesus innocent of guilt (Luke 23:15). Pilate wanted to set Jesus free (John 19:12), so he gives them a choice between Jesus Barabbas (who was guilty of revolt and murder) and Jesus the Christ (who was innocent of any crime).-(The Bible Study New Testament). SL
Therefore when they were gathered together,....Meaning not the chief priests and elders; for these were together before, but the common people; and so the Persic version renders the words, when the people increased into a multitude: for it was to them the release of a prisoner was to be made, and so the proposal of one; and it was at their option, who should be the person [(either, Jesus or Barabbas)]; for it was "whom they-[(the crowd)] would", as in Matthew 27:15, and where the Ethiopic version adds, "and should choose". -(Gill's Exposition). BH
Therefore Οὖν] In accordance with the custom referred to, and as it so happened that at that moment there lay under sentence of death (Matthew 27:15, /16) a noted criminal called Jesus Barabbas, Pilate got the multitude that was collected outside gathered together, and then asked them to choose between Jesus Barabbas and Jesus who was called the Messiah.-(Meyer's NT Commentary). BH
Therefore when they were gathered together] In accordance, probably, with the custom named, Matthew 27:15, an appeal was made to the people, not to the Sanhedrin. Pilate was sitting on the tribunal to ascertain the popular decision; at this point he-[(Pilot)] was interrupted by his wife’s messengers, and while he was engaged with them, the chief priests employed themselves in persuading the people to demand Barabbas rather than Christ."-(Cambridge BSC). BH
Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36) said-εἶπεν (eipen)-to speak, say) unto them-αὐτοῖς (autois)-to them), Whom-Τίνα (tis)-who, which) will ye-θέλετε (thelete)-to wish, will, mean) that I release-ἀπολύσω (apoluso)-to loose away, or off, (i.e. to set free)) unto you-ὑμῖν (humin)-you:—ye)?:
Whom will ye that I release unto you? He-[(Pilate)] had great hope that their answer would favour Jesus. When it came to choosing between a vile robber and murderer-[(Barabbas)] and a beneficent, moral teacher-[(Jesus)], common sense would guide the choice aright.-(Pulpit Commentary). BH
Whom will ye that I release unto you?— This, we must remember, was all but the last attempt of Pilate to shift off from himself the dreaded burden of responsibility.-(Ellicott's Commentary). BH
Whom will ye that I release ... - Pilate was satisfied of the innocence of Jesus, Luke 23:13-16 He was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer Him to an odious and infamous robber and murderer. Had the people been left to themselves it would probably have been done.-(Barnes' Notes). BH
In order to dress his proposal up with authority, he sits on the judgment seat. What an exhibition! The puppet of the people and the servant of Rome represents the official authority and must do justice. He is convinced of the innocence of Christ, but he refuses to express it clearly. He even receives a warning from his wife. She sends him the message that God has given her in a dream. She calls Him “that righteous Man”. She also says that in her dream she suffered a lot because of Him. This can only be done by the Spirit of God. She listens to the message of God and wants to keep her husband from the greatest iniquity ever. With this she shows herself to be a real help, as a wife is meant to be for her husband. But Pilate is just as unattainable to his wife as his attempts to release the Lord are to no avail. He will bow to the boundless wickedness and murderousness of the chief priests and elders. They manipulate the crowds to choose Barabbas, while at the same time inciting them to demand the death of the Lord Jesus.-(Kingcomments on the Whole Bible). SL
Barabbas-Βαραββᾶν (Barabban)-"son of a father or master"), or-ἢ (e)-either, or) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), which-τὸν (ton)-which, who) is called-λεγόμενον (legomenon)-to lay out, say (i.e. he that is surnamed)) Christ-Χριστόν (Christon)-"anointed" i.e. the Messiah, an epithet of Jesus:—Christ)?:
Jesus, which is called Christ - That is, Jesus, who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released if he was presented to them as the Messiah. Mark 15:9 adds that he asked them whether they would that he should release "the King of the Jews?" It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who "was called the Christ," expecting that they would be moved by the claims of the Messiah - claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged.-(Barnes' Notes). BH
"...How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect!"..."(Matthew Henry's Concise Commentary). BH
Pilate said unto them, whom will ye that I should release unto you? Barabbas, or Jesus, which is called Christ? He puts it to them, whom they would choose to have released, Barabbas, the thief and robber, the seditious person and murderer, or Jesus, whom some called the Christ, the Messiah, the king of the Jews. Pilate on purpose proposed such an infamous person along with him, not doubting but they would have preferred him, whatever were their prejudices against him, before such a scandalous person as Barabbas; and whatever good will they might secretly have to put Jesus to death, and release Barabbas, yet he thought they could not, for shame, speak out their sense, and desire him, and not Jesus. His view was not to reproach Christ, by joining him with so wicked a man, but in order to save him.-(Gill's Exposition). BH
All of the pronouns in this verse refer to the people, described in verse 15. Since they were the ones who must name the prisoner to be released, it was necessary for Pilate to ask them this question. Barabbas or Jesus. Pilate believed that Jesus was innocent of the accusations being made against him, but he was powerless to make any decision in the matter. However, as a suggestion which he thought would influence the crowd in their decision, he named Barabbas and Jesus. This prisoner was such a wicked character that surely they would not want him turned loose upon society. He thought they would reason that "of two evils it is better to choose the lesser." If they would do this it would result in the discharge of Jesus without any responsibility on his (Pilate's) part. It is possible they would have done as Pilate expected had it not been for the fact that will be explained at verse 20.-(E.M. Zerr's Commentary). SL
Scrivener's Textus Receptus 1894
20 οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν τὸν δὲ Ἰησοῦν ἀπολέσωσιν.
Matthew 27:20
20 "But the chief Priests-ἀρχιερεῖς (archiereis)-chief priest, high priest)) and-καὶ (kai)-and, also) Elders-πρεσβύτεροι (presbuteroi)-elder, aged person, (members of the great council or Sanhedrin)) *persuaded-ἔπεισαν (epeisan)-to persuade, (i.e. to induce one by words to believe)) the multitude-ὄχλους (ochlous)-crowd) that they should ask-αἰτήσωνται (aitesontai)-to ask, crave, call for, desire, request) Barabbas, and-δὲ (de)-but, moreover) *destroy-ἀπολέσωσιν (apolesosin)-to loose off or away, destroy, (to destroy fully (reflexively, to perish, or lose), literally or figuratively:—destroy, die, lose, mar, perish)) Jesus."
Example of Greek word:
-
*G3982: (ἔπεισαν-persuaded) click: Romans 8:38 (πέπεισμαι-I am persuaded)
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*ἀπολέσωσιν (apolesosin)-destroy click: Mark 3:6
Greek Interlinear:
-
persuaded-ἔπεισαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: But the chief Priests and Elders ["PERSUADE"] the multitude that
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they should ask-αἰτήσωνται: Verb, Aorist, Middle, Subjunctive, 3rd Person, Plural: ["THEY-SHOULD-BE-REQUESTING"] Barabbas, and
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destroy-ἀπολέσωσιν: Verb, Aorist, Active, Subjunctive, 3rd Person, Plural: ["THEY-SHOULD-BE-destroyING"] Jesus.
Punctuation Comparison:
1611 AV
20 But the chiefe Priestes and Elders perswaded the multitude that they should aske Barabbas, & destroy Iesus.
1769 KJV
20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
Commentaries:
***But the chief priests and elders persuaded the multitude,.... Among whom the choice lay who should be released-[(either, Jesus or Barabbas)]. This they did not by haranguing-[(def. "giving a speech to")] them, or making a public oration to them; but by sending their servants, or proper persons among them, telling them that Jesus had been examined before the sanhedrim that morning, and was found to be a blasphemer; and that the whole court had unanimously condemned him to death, and therefore it became them to act according to their decree: and besides, should this man-[(Jesus)] be set free, they might suggest to them, since he has given out that he is the king Messiah, the Romans hearing of it, will be jealous of such a person, and come and take away both our place and nation, or deprive us of the privileges we have remaining: with such sort of arguments as these, it may be supposed they worked upon the common people-[(crowd/multitude)]. The Persic version reads, "commanded", instead of "persuaded"-(Gill's Exposition). BH
***The chief priests and elders.—Brief as the statement is it implies much; the members of the Sanhedrin standing before Pilate’s palace, mingling with the crowd, whispering—now to this man, now to that—praises of the robber, scoffs and slander against the Christ. As the next verse shows, they did their work effectively.-(Ellicott's Commentary). BH
***Ask Barabbas — Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead.-(Adam Clarke Commentary). SL
***Chief priests and elders persuaded -The people had been-[(i.e. prior to this trial)] upon his-[(Jesus')] side. They had brought him into Jerusalem with triumph, while the rulers-[(i.e. Pharisees, Scribes, & co.)] were compelled to hide their heads in low murmurs. They dared not openly apprehend him, for fear of the people; but taking him secretly, and surrendering him with all the appendages of a culprit-[(offender)] guilty of something, the people are induced to consider him-[(Jesus)] as a deceiver and blasphemer and traitor. The very fact that he is there in fetters seems to prove that he is not divine, and so make out that he was a deceiver, who had claimed to be the Son of God. Nevertheless, when it comes to the point that he shall not be demanded for release, but the outlaw-[(Barabbas)] shall be preferred before him, it takes a fresh onset of persuasion to induce the people to take that step.-(Whedon's Commentary). SL
***ask Barabbas, and destroy Jesus] St Peter brings out the full meaning of this choice: “ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life” (Acts 3:14/ 15). They saved the murderer, and slew the Saviour.-(Cambridge BSC). BH
***This shows that Pilate's judgment relative to the popularity of Christ vs. Barabbas was correct. If left to themselves, the multitude would surely have chosen Christ; but the priests left nothing to chance, and did a "hard sell" on the multitude. That they were able to succeed in such a task was due to the general reverence and respect in which they were held. They had enough influence to accomplish their purpose. Thus, the fourth effort of Pilate to release Christ was drowned in the roar of the mob, "Give us Barabbas!" "Crucify Jesus!". How irresponsible and unruly is a mob! Let those who hold the view, "Vox populi, vox Dei"-[("voice of the people")] behold this case in which the "voice of the people" was the voice of Satan. It was the voice of the people that said to Aaron, "Make us gods to go before us."-[(Exodus 32:23)] It was the voice of the people that turned out the garlands and oxen to do sacrifice to Paul and Barnabas (Acts 14:11). It was the voice of the people that shouted "Hosanna to the Son of David"-[(Matthew 21:9)] on Sunday, and, before the week ended, shouted, "Crucify him! crucify him!"-(Coffman Commentaries). SL
Beza Greek New Testament 1598 & Stephanus Textus Receptus 1550
21 Ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; Οἱ δὲ εἶπον, Βαραββᾶν. 22 λέγει αὐτοῖς ὁ Πιλᾶτος, Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν αὐτῷ πάντες, Σταυρωθήτω.
Matthew 27:21-22
21 "The governor answered-Ἀποκριθεὶς (Apokritheis)-to answer, (i.e. by implication: to respond), and said unto them, Whether of the twain-δύο (duo)-two) will ye-θέλετε (thelete)-to will, have in mind, desire) that I release-ἀπολύσω (apoluso)-to loose away, or off, (i.e. to set free)) unto you? They said, Barabbas. 22 Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36) saith-λέγει (legei)-to say, speak, declare, lay out) unto them-αὐτοῖς (autois)-to them), What-Τί (ti)-what) shall I do-ποιήσω (poieso)-to do, (i.e. do with)) then-οὐν (oun)-therefore, now, then) with Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), which-τὸν (ton)-the) is called-λεγόμενον (legomenon)-to lay out, say (i.e. he that is surnamed)) Christ-Χριστόν (Christon)-"anointed", (Christ was [and is] the Messiah, the Son of God))? They all-πάντες (pantes)-all) say-λέγουσιν (legousin)-to say, speak, declare, lay out) unto him-αὐτῷ (auto)-to him), Let him be crucified-Σταυρωθήτω (Staurotheto)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes))."
Greek Interlinear:
-
answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle, Nominative, Singular, Masculine: The governor ["answerING"], and said unto them, Whether of the twain
-
will ye-θέλετε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-WILLING"]
-
that I release-ἀπολύσω: Verb, Aorist, Active, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-FROM-LOOSING"//"I-should-be-releasing"] unto you?
-
They said-εἰπον: Verb, Second, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-said"], Barabbas. Pilate
-
saith-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-sayING"] unto them, What
-
shall I do-ποιήσω: Verb, Future, Active, Indicative, 1st Person, Singular: ["I-SHALL-BE-DOING"] then with Jesus, which
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is called-λεγόμενον: Verb, Present, Passive, Participle, Accusative, Singular, Masculine: ["one-being-said"] Christ? They all say-λέγουσιν: Verb, Present, Active, Indicative, 3rd Person, Plural: ["THEY-ARE-sayING"] unto him,
-
Let him be crucified-Σταυρωθήτω: Verb, Aorist, Passive, Imperative, 3rd Person, Singular: ["let-him-be-being-crucified!"].
Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36) saith-λέγει (legei)-to say, speak, declare, lay out) unto them-αὐτοῖς (autois)-to them), What-Τί (ti)-what) shall I do-ποιήσω (poieso)-to do, (i.e. do with)) then-οὐν (oun)-therefore, now, then) with Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), which-τὸν (ton)-the) is called-λεγόμενον (legomenon)-to lay out, say (i.e. he that is surnamed)) Christ-Χριστόν (Christon)-"anointed", (Christ was [and is] the Messiah, the Son of God))?:
all say unto him, Let him be crucified] There is no further question even of a show of legality or justice: the traditional clemency is quite forgotten; the fanatical crowd, pressing round the doors of the Prætorium, which they cannot enter, join with excited gesticulation in one loud and furious cry for the blood of Jesus.-(Cambridge BSC). BH
BH
Pilate saith unto them,.... As one astonished at their choice: he could not have thought they would have asked the life of so vile a wretch, that had been guilty of such capital crimes, crimes to be abhorred by all men:
what shall I do then with Jesus, which is called Christ? Surely you would not have me put him to death, and that for no other reason but this, because he is called either by himself or others, Christ, or the Messiah, or the king of the Jews!-(Gill's Exposition). BH
what shall I do then? etc.) Pilate did not suppose that the Jews would demand any very severe punishment to be inflicted. He ought not to have asked. It would have been safer to have simply dismissed the prisoner [(Jesus)]; cf [compare with]. Acts 18:14-16.-(Bengel's Gnomen). BH
They said, Barabbas. — What a fickle crowd! A little before they all hailed him [(Jesus)] as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls.-(Adam Clarke Commentary). SL
What a triumph of evil in that horrible choice of Barabbas instead of Christ! It was not enough that the Prince of Life be rejected; such was the cunning of the evil one that the Lord's chosen people shouted their preference for a brutal criminal instead. There is a pattern in that perverted choice that extends endlessly through man's spiritual history. Rejection of the truth always results in the acceptance of something else. As Paul said, "They shall turn away their ears from the truth, and shall be turned unto fables" (2 Timothy 4:4). When men turn away from Christ, they accept Karl Marx, Mrs. Eddy, Joseph Smith, etc.-(Coffman Commentaries). SL
The Sanhedrin members persuaded the crowd to insist that Pilate release Barabbas and crucify Jesus (cf. Mark 15:11). Initially this may seem incredible, but both Jesus and Barabbas were popular with the crowd. Pilate seemed to the people to be favoring Jesus’ release, but their religious leaders favored Barabbas’ release. It was quite natural that the Jerusalem people would side with their leaders against Pilate given such a choice, especially since Jesus was a "foreign" Galilean. The Sanhedrin had previously sowed doubts about Jesus in the people’s minds by circulating reports that He had blasphemed-[(Matthew 23:63, 65)]. To many of them He was now a heretic. Jesus Himself had failed to attempt what Barabbas had attempted, namely, overthrowing Rome’s authority over Israel. This may have been another reason the people wanted Barabbas released.-(Expository Notes of Dr. Thomas ). SL
Answered, to the various cries which reached him. Whether of the twain? Which of the two? He repeats the question before asked (Matthew 27:17), having given the multitude time for deliberation, and offering them no alternative but to choose one of these two prisoners. Barabbas. They prefer a murderer to the Prince of life—a selection on their part guilty and malevolent, but on the part of God necessary for our salvation (Quesnel).-(The Pulpit Commentaries). SL
They all-πάντες (pantes)-all) say-λέγουσιν (legousin)-to say, speak, declare, lay out) unto him-αὐτῷ (auto)-to him), Let him be crucified-Σταυρωθήτω (Staurotheto)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)).:
they all say unto him, let him be crucified; which was a Roman punishment, inflicted on the meanest and worst of men; as wicked servants, thieves, robbers, and cut-throats (o); and so was not only a torturing and painful death, but a very shameful and ignominious one; yea, an accursed one: in this they all agreed, being instigated to it by the chief priests and elders.-(Gill's Exposition). BH
which is called Christ, or, according to Mark, "whom ye call the King of the Jews," in scorn of the title itself, and of the fickleness which honoured him one day and now clamored for his destruction. Let him be crucified! They have their dreadful answer ready. He is a political offender; he is a mover of sedition against the Roman supremacy; let him meet the punishment to which Rome dooms her lowest criminals and runagates. This was the death which Christ had foretold for himself (Matthew 20:19), the most painful, barbarous, and ignominious punishment which the cruelty of man ever invented.-(The Pulpit Commentaries). SL
let Him be crucified) Barabbas had deserved the cross: hence they demand that Jesus should be crucified.-(Bengel's Gnomen). BH
Now that the choice of the people has proved unshakeable, Pilate asks what to do with “Jesus who is called Christ”. Which judge has ever asked the people what to do with a prisoner? It happens to the Lord Jesus. No injustice, no humiliation has been spared him. And in the midst of this whole pretense, this sham trial, He remains silent. Pilate tries to bring them to reason with the question of what evil He has done. The people are not open to reason. They want to see blood, His blood.-(Kingcomments on the Whole Bible). SL
Pilate asked Jesus, "Are you the King of the Jews?" Jesus did not reply to the false charges made by the chief priests and elders. This caused Pilate to marvel and to understand that Jesus really was innocent. Pilate believed in Jesus but, like many, would not submit to Him. Even Pilate's wife knew Jesus was an "upright man." "...His wife sent to him, saying, have nothing to do with that just Man, for I have suffered many things today in a dream because of Him." ( Mat_27:19 ) Though man can never rid himself of personal responsibility Pilate tried. He first wanted to release Jesus instead of Barabbas. The people refused. Then in response to the people's desire to crucify Jesus, Pilate washed his hands of responsibility (he thought) and allowed Jesus to be crucified.-(Charles Box's Commentary). SL
Scrivener's Textus Receptus 1894
13 οἱ δὲ πάλιν ἔκραξαν, Σταύρωσον αὐτόν. 14 ὁ δὲ Πιλάτος ἔλεγεν αὐτοῖς, Τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσοτέρως ἔκραξαν, Σταύρωσον αὐτόν.
Mark 15:13-14
13 "And *they cried out-ἔκραξαν (ekraxan)-to cry (i.e. cry out aloud, speak with a loud voice) again-πάλιν (palin)-anew, afresh, again), Crucify-Σταύρωσον (Stauroson)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)) him. 14 Then Pilate said unto them, Why-γὰρ (gar)-for), what *evil-κακόν (kakon)-evil, (objectively) injurious:—bad, evil, harm, ill, noisome, wicked)) hath he done-ἐποίησεν (epoiesen)-to do)? And they cried out-ἔκραξαν (ekraxan)-to cry (i.e. cry out aloud, speak with a loud voice)) the more exceedingly-περισσοτέρως (perissoteros)-more abundantly, much more), Crucify-Σταύρωσον (Stauroson)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)) him."
Example of Greek word:
-
*ἔκραξαν (ekraxan)-they cried out click: Matthew 8:29
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*κακόν (kakon)-evil click: Luke 23:22
Greek Interlinear:
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they cried out-ἔκραξαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: And ["THEY-CRY"] again,
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Crucify-Σταύρωσον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["crucify-you!"] him. Then Pilate said unto them, Why, what evil
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hath he done-ἐποίησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-DOES"]? And
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they cried out-ἔκραξαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-CRY"] the more exceedingly,
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Crucify-Σταύρωσον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["crucify-you!"] him.
Commentaries:
***why, what evil hath he done? worthy of death. They had charged him [(Jesus)] with many things, but proved nothing against him. Pilate could find no fault in him, and judged him an innocent person, and therefore was loth [(i.e. unwilling)] to condemn him:-(Gill's Exposition).
***But they cried out the more “Why and wherefore?” There were no questions with them [(the crowd)]. They were resolved to have His [(Jesus)] life. Nothing else would satisfy. The cry was kept up unbroken, Away with this man, Crucify Him! Crucify Him! In vain Pilate expostulated [(express disagreement)]. In vain he washed his hands openly before them all (Matthew 27:24) in token of his conviction of the perfect innocence of the Accused. His wavering in the early stage of the trial was bringing on its terrible consequences.-(Cambridge BSC).
***What evil hath he done? Mark leaves it out; but John gave the answer which the hierarchy finally spat out on that occasion. This demand of Pilate came late in the proceedings, at a point when it became painfully evident to the Sanhedrin that Pilate might not yield to their will at all; and this demand of the governor for the statement of a capital charge was proof enough that none of the prior allegations bore any weight at all, being nothing but false and unproved allegations inspired by envy and unworthy of the governor's further attention. In such an extremity, the Sanhedrin, under such duress that they could no longer conceal it, at last admitted the truth. As John has it: "The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God" (John 19:7). It was upon their statement of what they alleged as a capital crime that Pilate then yielded to the popular clamor and ordered the crucifixion; but even then, not until the priests had injected the question of Pilate's loyalty to Caesar-[(John 19:12)].-(Coffman Commentary).
***Crucify him The cross, as we have remarked in Matthew, was in the form of a †, corresponding to the human form with the arms spread. It was early adopted by the Romans and other nations as a means of inflicting torture and death upon the human body. It was among the striking occurrences of this great transaction, that this mode of death extended him [(Jesus)] upon a representation of a human form, and presents him to our view with his outspread arms as if to embrace the human race.-(Whedon's Commentary).
Beza Greek New Testament 1598
15 Ὁ δὲ Πιλάτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας, ἵνα σταυρωθῇ.
Mark 15:15
15 "And so-δὲ (de)-yet, moreover) Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36), *willing-βουλόμενος (boulomenos)-to wish, will, (reflexively) be willing:—be disposed, minded, intend, (be, of own) will (-ing)) to-τὸ (to)-the) content-ἱκανὸν ποιῆσαι (hikanon poiesai)-to make sufficient, to satisfy) the-τῷ (to)- to the) people-ὄχλῳ (ochlo)-crowd, multitude), released-ἀπέλυσεν (apelusen)-to loose away, or off, (i.e. to set free)) Barabbas-Βαραββᾶν (Barabban)-"son of a father or master", (the captive robber whom the Jews begged Pilate to release instead of Christ)) unto them-αὐτοῖς (autois)-to them), and-καὶ (kai)-and) *delivered-παρέδωκεν (paredoken)-to give over to or along side of, (i.e. to hand over)) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), *when he had scourged him-φραγελλώσας (phragellosas)-to flagellate, (from a presumed equivalent of the Latin flagellum; to whip, i.e. lash as a public punishment:—scourge)), to-ἵνα (hina)-that, in order that, so that) be crucified-σταυρωθῇ (staurothe)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes))."
Example of Greek word:
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*βουλόμενος (boulomenos)-willing click: 2 Peter 3:9
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*παρέδωκεν (paredoken)-delivered click: Acts 28:16
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*φραγελλώσας (phragellosas)-when he had scourged him click: Mat 27:26
Greek Interlinear:
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willing-βουλόμενος: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Singular, Masculine: And so Pilate, ["intendING"] to content the people,
-
released-ἀπέλυσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["FROM-LOOSES"//"releases"] Barabbas unto them, and
-
delivered-παρέδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["BESIDE-GIVES"//"gives-up"] Jesus,
-
when he had scourged him-φραγελλώσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["WHIPPing"], to
-
be crucified-σταυρωθῇ: Verb, Aorist, Passive, Subjunctive, 3rd Person, Singular: ["he-may-be-being-crucified"].
And so-δὲ (de)-yet, moreover) Pilate-Πιλᾶτος (Pilatos)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36), willing-βουλόμενος (boulomenos)-to wish, will, (reflexively) be willing:—be disposed, minded, intend, (be, of own) will (-ing)) to-τὸ (to)-the) content-ἱκανὸν ποιῆσαι (hikanon poiesai)-to make sufficient, to satisfy) the-τῷ (to)- to the) people-ὄχλῳ (ochlo)-crowd, multitude), released-ἀπέλυσεν (apelusen)-to loose away, or off, (i.e. to set free)) Barabbas-Βαραββᾶν (Barabban)-"son of a father or master", (the captive robber whom the Jews begged Pilate to release instead of Christ)) unto them-αὐτοῖς (autois)-to them),:
And so Pilate, willing to content the people,.... To satisfy and make them easy, who were become very noisy and tumultuous, and fearing the consequences of their resentment, should he not comply, of which he had formerly had experience; therefore to humour them, and keep in their favour, after he had washed his hands, to testify his innocence in the matter-[(Matthew 27:24)], he released Barabbas unto them; the seditious person, robber, and murderer, as they desired.-(Gill's Exposition). BH
St. Luke and St. John are more full in details here. From their narratives it appears that when Pilate found that his attempt to rescue our Lord, by putting Barabbas in contrast with him, had failed, he next hoped to move the multitude to pity by the terrible punishment of scourging, after which he trusted that they would relent. Scourging was a vile punishment, inflicted on slaves. But it was also inflicted upon those who were condemned to death, even though freemen This scourging, which was a part of the punishment of crucifixion, was of frightful severity.-(The Pulpit Commentaries). SL
Willing to content the people,— Pilate had given them too much cause of disgust before, as appears from what Josephus says concerning him; and probably he was afraid of a general insurrection, therefore he was desirous to remove all cause of complaint: notwithstanding which, the complaints of this very people afterwards pursued him to his ruin.-(Coke's Commentary). SL
"Pilate, willing to content the people..." This is justice of convenience, which is not true justice. To give in to the will of the people, though you know it is wrong, to yield to the pressure of the crowd, though you know it is wrong, it's always a hard position to be in. In your heart you know what is true. In your heart you know what is right. In your heart you know what you ought to do. But there is this pressure against you, the pressure to make the wrong decision, to do the wrong thing. And how sad it is when a person yields to that pressure, rather than to stand up for that which he knows to be right and true. Pilate, in order to placate the people, freed Barabbas but delivered Jesus to be crucified.-(Chuck Smith). SL
and-καὶ (kai)-and) delivered-παρέδωκεν (paredoken)-to give over to or along side of, (i.e. to hand over)) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), when he had scourged him-φραγελλώσας (phragellosas)-to flagellate, (from a presumed equivalent of the Latin flagellum; to whip, i.e. lash as a public punishment:—scourge)),:
St. Luke and St. John are more full in details here. From their narratives it appears that when Pilate found that his attempt to rescue our Lord, by putting Barabbas in contrast with him, had failed, he next hoped to move the multitude to pity by the terrible punishment of scourging, after which he trusted that they would relent. Scourging was a vile punishment, inflicted on slaves. But it was also inflicted upon those who were condemned to death, even though freemen This scourging, which was a part of the punishment of crucifixion, was of frightful severity. Horace ('Sat.' 1:3, 119) speaks of it as "horrible flagellum." But it appears from St. John (John 21:1) that the scourging of Jesus took place before his formal condemnation to be crucified; we may therefore suppose that it was not a part of the ordinary punishment of crucifixion. At all events, there is nothing, upon a careful comparison of the narratives, to lead us to the conclusion that our blessed Lord was scourged twice. In fact, Pilate anticipated the time of the scourging, in the vain hope that he might by this means save our Lord from the capital punishment.-( The Pulpit Commentary). BH
when he had scourged him] Generally the scourging before crucifixion was inflicted by lictors (Livy, xxxiii. 36; Jos. Bell. Jud. ii. 14. 9; v. 11. 1). But Pilate, as sub-governor, had no lictors at his disposal, and therefore the punishment was inflicted by soldiers. Lange, iv. 356 n. The Roman scourging was horribly severe. Drops of lead and small sharp-pointed bones were often plaited into the scourges, and the sufferers not unfrequently died under the infliction.-(Cambridge BSC). BH
Had scourged him ... has the meaning of Pilate's having done so earlier in the trial. Pilate's bumbling attempts to release Jesus and his obvious knowledge of Jesus' innocence resulted in the canonization of St. Pilate (!) by the Abyssinian church;[6] but the more accurate judgment of history has been preserved in the phrase from the Apostles' Creed, "Suffered under Pontius Pilate." There is no way that this weak and vacillating governor deserves anything except the infamy which fell upon his name. He knew Jesus was innocent; and, after announcing such a verdict, he should have had the guts to release Jesus and order the soldiers in the tower of Antonio to disperse the mob.-(Coffman Commentary). SL
Evidently Pilate flogged-[(def. beat (someone) with a whip or stick as punishment or torture.)] Jesus in the presence of the crowd hoping that that punishment would satisfy them. John recorded that after the flogging Pilate tried again to persuade the people against crucifixion (John 19:1-7). Flogging was not a necessary preparation for crucifixion. [Note: Wessel, p. 775.] Probably two soldiers stripped Jesus and tied His hands above him to a post. Then they beat Him with a leather whip with pieces of bone and or metal embedded in the leather strips. Victims of Roman floggings seldom survived. [Note: Ibid.]-(Expository Notes of Dr. Thomas). SL
Then Pilate gives in to the will of the people and releases Barabbas for them. The man convicted of murder is allowed to go free. Thus even at this event - the trial against Him - the Lord delivers another at the expense of Himself. Never has He saved Himself, always delivered, blessed, and saved others at the expense of Himself. All of Pilate’s expressions and every act testify to the inertia of this man who is the representative of the authority of Rome. Here he is concerned only with and for himself and does not concern himself with truth and justice according to God’s standards. Pilate hands over the Lord because it suits him best. He even scourges Him. Even if it is literally done by soldiers, he is responsible, because he gives the order.-(Kingcomments on the Whole Bible). SL
to-ἵνα (hina)-that, in order that, so that) be crucified-σταυρωθῇ (staurothe)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)).:
He delivered him to be crucified - Not merely gave him up to them to crucify him, as if they only were answerable, but he gave him up as a judge, when he ought to have saved his life and might have done it. Crucifixion was a Roman punishment; it was performed by Roman soldiers; Pilate pronounced the sentence from a Roman tribunal, and Pilate affixed the title to the cross-[(John 19:19)]. Pilate, therefore, as well as the Jews, was answerable to God for the death of the Savior of the world.-(Barnes' Notes). BH
to be crucified, as they desired; in which he-[(Pilate)] acted contrary to law and justice, to the violation of his own conscience, and merely to gratify the humour of the people.-(Gill's Exposition). BH
to be crucified] But the compromise did not content the excited multitude. The spectacle of so much suffering so meekly borne did not suffice. “If thou let this man go,” they cried, “thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar” (John 19:12). This crafty well-chosen cry roused all Pilate’s fears. He-[(Pilate)] could only too well divine the consequences if they accused him of sparing a prisoner [(Jesus)] who had been accused of treason before the gloomy suspicious Tiberius-[(i.e. The Roman Emperor)] (“atrocissimè exercebat leges majestatis,” Suet. Vit. Tib. c. 58; Tac. Ann. iii. 38). His fears for his own personal safety turned the scale. After one more effort therefore (John 19:13-15), he gave the word, the irrevocable word, “Let Him be crucified” (John 19:16), and the long struggle was over. St John, it is to be observed, mentions the scourging as one of Pilate’s final attempts to release Jesus. St Mark, like St Matthew, looks upon it as the first act in the awful tragedy of the Crucifixion. Both views are equally true. The scourging should have moved the people; it only led them to greater obduracy; it proved, as St Mark brings out, the opening scene in the Crucifixion.-(Cambridge BSC). BH
Beza Greek New Testament 1598
20 Καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν πορφύραν, καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια τὰ ἴδια· καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσουσιν αὐτόν.
Mark 15:20
20 "And when *they had mocked-ἐνέπαιξαν (enepaixan)-to treat as a child, mock, (to jeer at, i.e. deride:—mock)) him, they took off-ἐξέδυσαν (exedusan)-to take off, strip, unclothe) the *purple-πορφύραν (porphuran)-purple garment, (by implication: the red-blue color itself, and finally a garment dyed with it:—purple)) from him, and put his own clothes-ἱμάτια (himatia)-raiment, garment) on-ἐνέδυσαν (enedusan)-to clothe, go into clothing) him, and led him out-ἐξάγουσιν (exagousin)-to lead out, (i.e. to lead forth)) to-ἵνα (hina)-that, in order to) crucify-σταυρώσωσιν (staurososin)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)) him."
Example of Greek word:
-
*G1702: (ἐνέπαιξαν-they had mocked) click: Matthew 27:29 (ἐνέπαιζον-and mocked)
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*πορφύραν (porphuran)-purple click: Luke 16:19
Greek Interlinear:
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they had mocked-ἐνέπαιξαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: And when ["they-scoff-at"] him,
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they took off-ἐξέδυσαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-OUT-SLIP"//"they-strip"] the purple from him, and
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put on-ἐνέδυσαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-IN-SLIP"//"they-put-on"] his own clothes him, and
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led out-ἐξάγουσιν: Verb, Present, Active, Indicative, 3rd Person, Plural: ["THEY-ARE-OUT-LEADING"//"they-are-leading-out"] him to
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crucify-σταυρώσωσιν: Verb, Aorist, Active, Subjunctive, 3rd Person, Plural: ["they-should-be-crucifying"] him.
Commentaries:
***And when they had mocked him,.... To their satisfaction, and had had enough of this sort of diversion: they took off the purple from him; and so, in their way, unkinged him; and put his own clothes on him: both that he might be known to be the same person; and that the four soldiers, who had the charge of him, might have the perquisites of his clothes at his execution: and led him out to crucify him: they led him out of the "praetorium", or judgment hall, and through the city, without the gates of it, to the usual place of crucifixion; he bearing his own cross, when first led out.-(Gill's Exposition). BH
***And led him away to crucify him — It was a Jewish custom, in the time of Moses, to execute delinquents without-[(Or, outside)] the camp; but after Jerusalem was built, they were executed without the city walls. And Dr. Lardner has proved, by many quotations, that it was customary not only for the Jews, but also for the Sicilians, Ephesians, and Romans to execute their malefactors without the gates of their cities. -(Benson Commentary). BH
***And when they had mocked him, they took off from him the purple, and put on him his garments. The silence of our blessed Lord during these wanton and aggravated insults is very remarkable, and also the total absence of any legal grounds for his condemnation. And they lead him out to crucify him. Assuming the palace of Pilate to have been near the gate of Jaffa, north-west of Mount Zion, and the place of crucifixion that now assigned to it, within the Church of the Holy Sepulchre, - the distance would be about one-third of a mile.-(The Pulpit Commentaries). BH
***Worshipped him - Mocked him with the "appearance" of homage. The word "worship" here denotes only the respect and honor shown to princes and kings. It does not refer to any "religious" homage. They regarded him as foolishly and madly claiming to be a king - not as claiming to be divine.-(Barnes' Notes). BH
***After satisfying their sadistic desire-[(John 19:5)] for pleasure the soldiers divested Jesus of the robe and put His own garments on Him. They proceeded to lead Him out to the place of crucifixion. A heavy cross was placed on His shoulders that He might bear it to Calvary, or Golgotha. Tradition says He fell beneath the weight of it, but there is no such statement in Scripture. We are told only that a Cyrenian named Simon, here designated as the father of Alexander and Rufus, was conscripted to bear the cross and thus relieve the condemned One-[(Mark 15:21)]. The early Christians said that this Cyrenian and his sons all became loyal followers of Jesus in later days. Some identify one of the sons with the Rufus mentioned in Romans 16:13.-(Ironside's Notes). SL
***Are you prepared to die? Death is the inevitable as far as this world is concerned. Jesus was prepared to die. However, His death was much different from ours. He died as a sacrifice for the sins of the world. As He stood trial before Pilate He was innocent of the charges, but He was condemned nevertheless. Jesus was mocked, mistreated, abused and misused in many horrifying ways. Crucifixion was a death reserved for the worst of criminals. "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." ( Gal_3:13 ) Jesus was crucified outside of the city of Jerusalem at a place called Golgotha. This place was also called "a place of a skull." The person being crucified would carry their own cross. Simon of Cyrene was compelled to carry Jesus’ cross for Him. Simon was the father of Alexander and Rufus. Both of these were names of men that later were faithful in God's service.-(Charles Box's Commentaries). SL
Beza Greek New Testament 1598
33 Καὶ ὅτε ἀπῆλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν, καὶ τοὺς κακούργους· ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ ἀριστερῶν.
Luke 23:33
33 "And-καὶ (kai)-and) when-ὅτε (hote)-when) they were come-ἀπῆλθον (apelthon)-to go away (from a place)), to depart, go away/off) to-ἐπὶ (epi)-on, upon) the-τὸν (ton)-the) place-τόπον (topon)-place, (i.e. location)) which-τὸν (ton)-the) is called-καλούμενον (kaloumenon)-to be called) //Calvary-Κρανίον (Kranion)-a skull ("cranium"):—Calvary, skull) (Or, the place of a skull), there-ἐκεῖ (ekei)-there, or in that place) they crucified-ἐσταύρωσαν (estaurosan)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)) him-αὐτὸν (auton)-him), and-καί (kai)-and, also) the-τοὺς (tous)-the) *malefactors-κακούργους (kakourgous)-evil worker, (a wrong-doer, i.e. criminal:—evil-doer, malefactor)), one-ὃν μὲν (hon men)-the one) on-ἐκ (ek)-out of, from) the right hand-δεξιῶν (dexion)-right hand, side), and-δὲ (de)-yet) the other-ὃν (hon)-the other) on-ἐξ (ex)-out of, from) the left-ἀριστερῶν (aristeron)-the left)."
Example of Greek word:
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*G2557: (κακούργους-malefactors) click: 2 Tim 2:9 (κακοῦργος-an evil doer)
Greek Interlinear:
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they were come-ἀπῆλθον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: And when ["THEY-FROM-CAME"] to the place which
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is called-καλούμενον: Verb, Present, Passive, Participle, Accusative, Singular, Masculine: ["beING-CALLED"] Calvary, there
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they crucified-ἐσταύρωσαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-impale"//"they-crucify"] him, and the malefactors, one on the right hand, and the other on the left.
And-καὶ (kai)-and) when-ὅτε (hote)-when) they were come-ἀπῆλθον (apelthon)-to go away (from a place)), to depart, go away/off) to-ἐπὶ (epi)-on, upon) the-τὸν (ton)-the) place-τόπον (topon)-place, (i.e. location)) which-τὸν (ton)-the) is called-καλούμενον (kaloumenon)-to be called) //Calvary-Κρανίον (Kranion)-a skull ("cranium"):—Calvary, skull) (Or, the place of a skull),:
And when they were come to the place, which is called Calvary; literally, unto the place which is called the skull. The familiar name "Calvary" has its origin in the Vulgate translation, Calvarium, a skull. The name "Place of a skull," Golgotha (properly Gulgoltha, an Aramaic word נלגלתא, corresponding to the Hebrew Gulgoleth, גלגלת, which in Judges 9:53 and 2 Kings 9:35 is translated "skull"), does not come from the fact that the skulls of condemned persons remained lying there, but it is so called from being a bare rounded mound [heap] like a skull in form.-(Pulpit Commentary). SL
None of the Gospel writers dwelt upon the horrors of the terrible death; and perhaps their restraint should be a caution to all people. The crucifixion of the Christ had been prophesied the better part of a millenium before it occurred, in Psalms 22, at a point in history when such a means of execution had never been invented. Long ago, such a torturing death was outlawed by the conscience of all mankind, tenuous and imperfect as such a conscience is.-(Coffman's Commentary). SL
A place called Golgotha — From the Hebrew גלגתה or גלגלת, golgoleth, a skull, probably so called from the many skulls of these who had suffered crucifixion and other capital punishments scattered up and down in the place. It is the same as Calvary, Calvaria, i.e. calvi capitis area, the place of bare skulls. Some think the place was thus called, because it was in the form of a human skull. It is likely that it was the place of public execution, similar to the Gemoniae Scalae at Rome.-(Adam Clarke Commentary). SL
“And when they were come to the place, which is called Calvary” Word Study on “Calvary” Strong says the Greek word κρανίον (G2898) means, “a skull.” This is the only verse where the word “Calvary” occurs in the New Testament. T he English word “Calvary” is derived from the Latin word “calvariae” using in the Vulgate, which means, “skull, or place of skulls.” This word is used only four times in the New Testament. Note the other three uses. Matthew 27:33, “And when they were come unto a place called Golgotha, that is to say, a place of a skull,”. Mark 15:22, “And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.” John 19:17, “And he bearing his cross went forth into a place called the place of a skull , which is called in the Hebrew Golgotha:”-(Gary H. Everett's Study Notes). SL
there-ἐκεῖ (ekei)-there, or in that place) they crucified-ἐσταύρωσαν (estaurosan)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)) him-αὐτὸν (auton)-him), and-καί (kai)-and, also) the-τοὺς (tous)-the) malefactors-κακούργους (kakourgous)-evil worker, (a wrong-doer, i.e. criminal:—evil-doer, malefactor)), one-ὃν μὲν (hon men)-the one) on-ἐκ (ek)-out of, from) the right hand-δεξιῶν (dexion)-right hand, side), and-δὲ (de)-yet) the other-ὃν (hon)-the other) on-ἐξ (ex)-out of, from) the left-ἀριστερῶν (aristeron)-the left).:
And the malefactors, one on the right hand, and the other on the left. St. John adds, "and Jesus in the midst," as holding the position of preeminence in that scene of uttermost shame. Even in suffering Christ appears as a King. Westcott thus comments on the next detail recorded by St. John (John 19:19), where the accurate rendering is, "And Pilate wrote a title also." This title (see further, Luke 23:38) was drawn up by Pilate, who caused it to be placed on the cross. The words, "wrote a title also," perhaps imply that the placing of the Lord in the midst was done by Pilate's direction.-(Pulpit Commentary). SL
‘They crucified Him,’- there is no need to say who ‘they’ were. Others than the soldiers, who did the work, did the deed. Contempt gave Him two malefactors for companions and hung the King of the Jews in the place of honour in the midst. Did John remember what his brother and he had asked? Matter-of-fact indifference as to a piece of military duty, and shameless greed, impelled the legionaries to cast lots for the clothes stripped from a living man. What did the crucifying of another Jew or two matter to them? Gaping curiosity, and the strange love of the horrible, so strong in the vulgar mind, led the people, who had been shouting Hosanna! less than a week ago, to stand gazing on the sight without pity but in a few hearts. The bitter hatred of the rulers, and their inhuman glee at getting rid of a heretic, gave them bad preeminence in sin. Their scoff acknowledged that He had ‘saved others,’-[(Matthew 27:42)] and their hate had so blinded their eyes that they could not see how manifestly His refusal to use His power to save Himself proved Him the Son of God. He could not save Himself, just because He would save these scoffing Rabbis and all the world. The rough soldiers knew little about Him, but they followed suit, and thought it an excellent jest to bring the ‘vinegar,’-[(Matthew 27:34)] provided in kindness, to Jesus with a mockery of reverence as to a king.-(MacLaren). BH
At that moment the dying thief had clearer faith in Christ’s coming in His kingdom than any of the disciples had. Their hopes were crumbling as they watched Him hanging unresisting and gradually dying. But this man looked beyond the death so near for both Jesus and himself, and believed that, after it, He [(Jesus)] would come [(back)] to reign. We may call him [(i.e. the malefactor,)] the only disciple that Christ then had. How pathetic is that petition, ‘Remember me’! It builds the hope of sharing in Christ’s royalty on the fact of having shared in His Cross. ‘Thou wilt not forget Thy companion in that black hour, which will then lie behind us.’ Such trust and clinging, joined with such penitence and submission, could not go unrewarded. From His Cross Jesus speaks in royal style, as monarch of that dim world. His promise is sealed with His own sign-manual, ‘Verily, I say.’ It claims to have not only the clear vision of, but the authority to determine, the future. It declares the unbroken continuance of personal existence, and the reality of a state of conscious blessedness, in which men are aware of their union with Him, the Lord of the realm and the Life of its inhabitants. It graciously accepts the penitent’s petition, and assures him that the companionship, begun on the Cross, will be continued there. ‘With Me’ makes ‘Paradise’ [(Luke 23:43)] wherever a soul is.-(MacLaren). BH
there they crucified him, and the malefactors; the two thieves; one on the right hand, and the other on the left; and so fulfilled the prophecy in Isaiah 53:12.-(Gill's Exposition). BH
Two thieves — λησται, robbers, or cutthroats: men who had committed robbery and murder; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declaration, Isaiah 53:12; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three.-(Adam Clarke Commentary). SL
Then were there two thieves crucified with him— They placed Jesus in the middle, by way of mock honour, because he had called himself a king, and was now crowned with thorns; or, if the priests had any hand in this, they might design hereby to impress the spectators with the thought of his being an impostor, and to make them look upon him as the chief malefactor: by thieves may be meant here persons concerned in an insurrection, perhaps confederates with Barabbas: for the Greek word signifies those who take up arms, without commission or authority of a superior; and such, by the Roman laws, were subject to crucifixion.-(Thomas Coke Commentary). SL
Scrivener's Textus Receptus 1894
34 ὁ δὲ Ἰησοῦς ἔλεγε, Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσι. διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ, ἔβαλον κλῆρον.
Luke 23:34
34 "Then said-ἔλεγε (elege)-to say, to speak) Jesus, Father-Πάτερ (Pater)-father, (God is called the Father; the Father of Jesus Christ)), forgive-ἄφες (aphes)-to send or let off or away, (i.e. to forgive one)) them, for they know-οἴδασι (oidasi)-to see, have seen, known) not-οὐ (ou)-no, not) what they do-ποιοῦσι (poiousi)-to do): And they parted-διαμεριζόμενοι (diamerizomenoi)-to divide throughout, (to partition thoroughly (literally in distribution, figuratively in dissension):—cloven, divide, part)) his raiment, and cast-ἔβαλον (ebalon)-to cast, throw) *lots-κλῆρον (kleron)-a lot)."
Example of Greek word:
-
*κλῆρον (kleron)-lots click: John 19:24
Greek Interlinear:
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said-ἔλεγε: Verb, Imperfect, Active, Indicative, 3rd Person, Singular: Then ["saiD"] Jesus,
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Father-Πάτερ: Noun, Vocative, Singular, Masculine: ["FATHER!"],
-
forgive-ἄφες: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: ["forgive-you!"] them, for
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they know-οἴδασι: Verb, Perfect, Active, Indicative, 3rd Person, Plural: ["THEY-HAVE-PERCEIVED"//"they-are-aware"] not what
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they do-ποιοῦσι: Verb, Present, Active, Indicative, 3rd Person, Plural: ["THEY-ARE-DOING"]: And
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they parted-διαμεριζόμενοι: Verb, Present, Middle, Participle, Nominative, Plural, Masculine: ["dividing"] his raiment,
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and cast-ἔβαλον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-CAST"] lots.
Commentaries:
***This statement of Jesus, "Father, forgive them, they know not what they do," according to Luke's gospel here, was made as they were preparing them for the cross. That is, they would lay the cross down on the ground, which was in a shape sort of a "T." And they would stretch out the prisoner's hands on the crossbars and they would drive these spikes through his hands.-(Chuck Smith Bible Commentary). SL
***lots; an object used in casting or drawing lots, which was either a pebble, or a potsherd, or a bit of wood.
***They know not what they do - It was done through ignorance, Acts 3:17. Paul says that, "had they known it, they would not have crucified the Lord of glory," 1 Corinthians 2:8. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They "had" evidence; they "might" have learned his character; they "might" have known what they were doing, and they "might" be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were "really" ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a "reason" why they should be pardoned, that they were ignorant of what they were doing; and though people are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in unbelief," 1 Timothy 1:13. So God "winked" at the ignorance of the Gentiles, Acts 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.-(Barnes' Commentary). BH
***The garments of the crucified became the property of the soldiers who carried out the sentence. Every cross was guarded by a guard of four soldiers. The coat, for which they cast lots, was, St. John tells us, without seam. "Chrysostom," who may have written from personal knowledge, thinks that the detail is added to show "the poorness of the Lord's garments, and that in dress, as in all other things, he followed a simple fashion."-(Pulpit Commentary). BH
***for they know not what they do, or "are doing", meaning, in crucifying him, which was the case of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the prophecies concerning him, nor the evil they were committing in putting him to death: not that their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for pardon, or found his intercession upon it, which is always done upon his own propitiatory sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a branch of his priestly office he exercises, in having compassion on the ignorant, and them that are out of the way; and they parted his raiment, and cast lots: that is, upon his vesture, or seamless coat, and so fulfilled the prophecy in Psalm 22:18.-(Gill's Exposition). BH
***They know not what they do. — If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isaiah 53:12.-(Adam Clarke Commentary). SL
***In contrast to the hate and rejection expressed in crucifixion (cf. Psalms 22:6, 7, 8), Jesus manifested love and forgiveness for those who crucified Him. He prayed for them basing His petition for mercy on their ignorance even though at the same time they were stealing His garments in fulfillment of prophecy (Psalms 22:18). Luke’s inclusion of Jesus’ prayer for His executioners harmonizes with his emphasis on Jesus offering grace and forgiveness to sinners (cf. Luke 7:40, 41-43; Luke 19:10). If Jesus had had any sins of His own to confess, this would have been the time to do so. He did not, so He prayed for other sinners instead. Stephen followed Jesus’ good example here when he died at the hands of his persecutors (Acts 7:60). Luke may have wanted his readers to see Jesus’ act as a good model for disciples.-(Expository Notes of Dr. Thomas). SL
***Father, forgive them ] Isaiah 53:12 , “He bare the sins of many, and made intercession for the transgressors.” These words were probably uttered at the terrible moment when the Sufferer was outstretched upon the Cross and the nails were being driven through the palms of the hands. They are certainly genuine, though strangely omitted by B, D. We must surely suppose that the prayer was uttered not only for the Roman soldiers, who were the mere instruments of the executors, but for all His enemies. It was in accordance with His own teaching (Matthew 5:44 ), and His children have learnt it from Him (Acts 7:59 , Acts 7:60 ; Euseb. H. E. ii. 29). They were the first of the seven words from the Cross, of which three (vs. 34, 43, 46) are recorded by St Luke only, and three (John 19:27 , John 19:28 , John 19:30 ) by St John only. The last cry also began with the word “Father.” The seven words are Luke 23:34 . The Prayer for the Murderers. Luke 23:43 . The Promise to the Penitent. John 19:26 . The provision for the Mother. Matthew 27:46 ; Mark 15:34 . Eli, Eli, lama sabachthani? John 19:28 . The sole expression of human agony. John 19:30 . “It is finished.” Luke 23:46 . “Father, into Thy hands I commend My spirit.” forgive them ] aphes ; Christ died “for the remission ( aphesin ) of sins,” Matthew 26:28 .-(Cambridge Greek Testament). SL
Scrivener's Textus Receptus 1894
46 καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπε, Πάτερ, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου· καὶ ταῦτα εἰπὼν ἐξέπνευσεν.
Luke 23:46
46 "And-καὶ (kai)-and) when Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)) had cried-φωνήσας (phonesas)-to cry, cry out, cry aloud, speak with a loud voice) with a loud-μεγάλῃ (megale)-great) voice-φωνῇ (phone)-a voice, (i.e. the sound of uttered words)), he said-εἶπε (eipe)-to speak, say), Father-Πάτερ (Pater)-father, (i.e. God is called the Father)), into-εἰς (eis)-into) thy-σου (sou)-of thee, thy) hands-χεῖράς (cheiras)-hand (and arm) I commend-παραθήσομαι (parathesomai)-to put along or over to, (by implication: to deposit (as a trust or for protection):—commend, commit (the keeping of), put forth, set before)) my-μου (mou)-my, of me) spirit-πνεῦμά (pneuma)-spirit): And-καὶ (kai)-and) having said-εἰπὼν (eipon)-to speak, say, tell) thus-ταῦτα (tauta)-these), *he gave up the ghost-ἐξέπνευσεν (exepneusen)-to breathe out, breathe out one's life, breathe one's last, expire)."
Example of Greek word:
-
*ἐξέπνευσεν (exepneusen)-he gave up the ghost click: Mark 15:39
Greek Interlinear:
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had cried-φωνήσας: Verb, Aorist, Active, Participle, Nominative, Singular Masculine And when Jesus ["SOUNDing"//"shouting"] with a loud voice,
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he said-εἶπε: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["saiD"],
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Father-Πάτερ: Noun, Vocative, Singular, Masculine: ["FATHER!"], into thy hands
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I commend-παραθήσομαι: Verb, Future, Middle-Deponent, Indicative, 1st Person, Singular: ["I-SHALL-BE-PLACING"] my spirit: And
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having said-εἰπὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["sayING"] thus,
-
he gave up the ghost-ἐξέπνευσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-expirES"].
And-καὶ (kai)-and) when Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)) had cried-φωνήσας (phonesas)-to cry, cry out, cry aloud, speak with a loud voice) with a loud-μεγάλῃ (megale)-great) voice-φωνῇ (phone)-a voice, (i.e. the sound of uttered words)),:
According to John 19:30, when Jesus had received the vinegar, he said, It is finished, meaning that the predictions of the prophets, respecting his sufferings and ministry on earth, were all fulfilled, and that the redemption of the world was on the point of being accomplished; and probably these were the words which he uttered with a loud voice, showing thereby, that his strength was not exhausted, but that he was about to give up his life of his own accord. And when he had thus cried, he said, Father, into thy hands I commend my spirit.-(Benson Commentary). SL
He cried, "It is finished," John 19:30. It was in the height of his agony, probably attended with deep groaning, and uttered amid sorrows which were never else experienced in our world. It finished the work of atonement, made the way of salvation possible, rolled away the curse from guilty people, and opened the kingdom of heaven to all true believers.-(Barnes' Notes). BH
with a loud voice; which showed the vehemency of his affection, his strong confidence in God, and his being fearless of death; as also he thus spoke, that he might be heard, and his words attended to, since they contained things of the greatest importance and consequence: moreover, being able to express himself in such a manner, this declared him to be more than a mere man; for after such agonies in the garden, and so much fatigue in being hurried from place to place, and such loss of blood by being buffeted, scourged, crowned with thorns, and nailed to the accursed tree, where, being stretched, he had hung for some hours; to speak with so loud a voice was more than human, and was a conviction to the centurion, that he was a divine person: for when he saw that he so cried out, and "gave up the ghost", he said, "truly this man was the Son of God"-(Gill's Exposition). BH
he said-εἶπε (eipe)-to speak, say), Father-Πάτερ (Pater)-father, (i.e. God is called the Father)), into-εἰς (eis)-into) thy-σου (sou)-of thee, thy) hands-χεῖράς (cheiras)-hand (and arm) I commend-παραθήσομαι (parathesomai)-to put along or over to, (by implication: to deposit (as a trust or for protection):—commend, commit (the keeping of), put forth, set before)) my-μου (mou)-my, of me) spirit-πνεῦμά (pneuma)-spirit)::
As a Son of man, Jesus felt still subject to the Divine Father of all; and as he came to do and bear his will, and had done and had borne it perfectly in every hour and act of life, so now in this last volition he yielded himself to God. Thus with a soul tranquil to its profoundest depths, realizing the unseen and eternal world, resigning his spirit to the Divine Father, he bowed his head in death.
OUR OWN DEPARTURE. Having found in the death of Jesus Christ that which is the ground of our pardon, our peace, our life before God; having lived in the love and in the service of a once crucified and now ever-living Savior; - there is no reason to doubt that we shall die as he died, breathing the spirit he breathed, if we do not use the very language that was upon his lips. Our departure will be tranquil. We shall not be terrified, alarmed, agitated; our spirit will look calmly forward to the moment of departure from this world and of entrance into another. We shall face the very near future with a smile. We shall feel that we are only going into the nearer presence of our own Father - of him before whom we have been living and in whom we have been rejoicing; only passing from one room to another in our Father's house.-(Homiletics). BH
Into thy hands I commend my spirit — Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.-(Adam Clarke Commentary). SL
I commend my spirit:— Παραθησομαι,— I place, as a precious deposit. See on Psalms 31:5 and for the next clause, the note on Matthew 27:50. Dr. Heylin has well and nervously described our Lord's passion in the following manner: "The appointed soldiers dig the hole in which the cross is to be erected,—the nails and the hammer are ready,—the cross is placed on the ground, and Jesus laid down upon that bed of sorrows,—they nail him to it,—they erect it,—his nerves crack,—his blood distils,—he hangs upon his wounds, a spectacle to heaven and earth!"...-(Thomas Coke Commentary). SL
Father, into thy hands I commend my spirit. St. John (John 19:30) has related now already Jesus had uttered the triumphal cry, Τετέλεσται! "It is finished!" This was his farewell to earth. St. Luke records the words which seem almost immediately to have followed the "It is finished!" This commending his spirit to his Father has been accurately termed his entrance greeting
to heaven. This placing his spirit as a trust in the Father's hands is, as Stier phrases it, an expression of the profoundest and most blessed repose after toil. "It is finished!" has already told us that the struggling and combat were sealed and closed for ever. Doctrinally it is a saying of vast importance; for it emphatically asserts that the soul will exist apart from the body in the hands of God. This at least is its proper home. The saying has been echoed on many a saintly death-bed. Stephen, full of the Holy Ghost, in his great agony shows us the form of this blessed prayer we should properly use for ourselves at that supreme hour, when he asked the Lord Jesus to receive his spirit, and then fell asleep [(Acts 7:59)].-(The Pulpit Commentaries). SL
Father, into thy hands I commend my spirit ] A reference to Psalms 31:5 ; comp. Acts 7:59 ; 1 Peter 2:23 . These words have been among the dying utterances of St Polycarp, St Augustine, St Bernard, John Huss, Jerome of Prague, Luther, Melancthon and Columbus.-(Cambridge Greek Testament). SL
And-καὶ (kai)-and) having said-εἰπὼν (eipon)-to speak, say, tell) thus-ταῦτα (tauta)-these), he gave up the ghost-ἐξέπνευσεν (exepneusen)-to breathe out, breathe out one's life, breathe one's last, expire).:
he gave up the ghost] None of the Evangelists use the word “He died” (ethanen), but exepneusen (literally, ‘He breathed forth,’ here and Mark 15:37), and ‘He sent forth’ or ‘gave up His spirit’ (aphekcn, paredoken to pneuma, Matthew 27:50; John 19:30); probably because they wish to indicate the truth stated in John 10:18, that He gave up His life “because He willed, when He willed, how He willed.” Aug. Comp. Ephesians 5:2; Galatians 2:20.(Cambridge BSC). SL
He gave up the ghost ... The loud voice just mentioned was significant. "The loud voice shows that Jesus did not die of exhaustion."[27] If death had come from exhaustion, his vocal chords would not have functioned at all. Jesus' death was conscious and voluntary, fulfilling his prophecy recorded in John 10:17, 18.-(Coffman Commentary). SL
Yielded up the ghost. — αφηκε το πνευμα, He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin.-(Adam Clarke Commentary). SL
Roman law gave the garments of the crucified to the quaternion, consisting of four soldiers, who took charge of each criminal and executed the bloody work. In that day, when there were no factories, clothing was not only very valuable, but quite scarce. The vesture or tunic was the inner garment, and, as you see here, it was seamless throughout, beautifully illustrating the absolute unity of the true Church, the body of Christ, the divisions all having been made by Satan, and, so far as they go, represent the Satanic phase of the true Church. The soldiers having divided all of His other garments, now recognized this seamless vesture, and concluded that it will spoil it to tear it into pieces; consequently they agreed to settle the ownership by a game of dice. O that all religious people could only have the gumption of these heathen barbarians, and see that they can not divide up the Church of Christ without serious detriment!-(William Godbey's Commentary). SL
Mark 15:39
39 “And when the Centurion which stood over against him,
saw that he so cried out,
and gave up the ghost, he said,
Truly this man was
the Son of God.”
The Burial
A summary of
The Lord's Burial.
Beza Greek New Testament 1598
50 Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσήφ, βουλευτὴς ὑπάρχων, ἀνὴρ ἀγαθὸς καὶ δίκαιος
52 Οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ 53 Καὶ καθελὼν αὐτὸ ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸ ἐν μνήματι λαξευτῷ, οὗ οὐκ ἦν οὐδέπω οὐδεὶς κείμενος
Luke 23:50 & Luke 23:52-53
50 "And-Καὶ (Kai)-and) behold-ἰδού (idou)-see!, lo!), there was a man-ἀνὴρ (aner)-a man (properly as an individual male)) named-ὀνόματι (onomati)-name, (named)) Joseph-Ἰωσὴφ (Ioseph)-"let him add", (a member of the Sanhedrin, A Jew of Arimathea, a disciple of Jesus)), a counsellor-βουλευτὴς (bouleutes)-counsellor, (an adviser, i.e. (specially) a councilor or member of the Jewish Sanhedrin:—counsellor), and he was *a good-ὑπάρχων ἀγαθὸς (huparchon agathos)-being good, (i.e. upright, honorable)) man-ἀνὴρ (aner)-a man (properly as an individual male)), and-καὶ (kai)-and, also) *a just-δίκαιος (dikaios)-just, right(-eous), meet).
52 "This man-οὗτος (houtos)-this (man, same, one)) went-προσελθὼν (proselthon)-to come to, approach, come unto) unto Pilate-Πιλάτῳ (Pilato)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36), *and begged-ᾐτήσατο (etesato)-to ask, (i.e. to ask for oneself, request for oneself)) the-τὸ (to)-the) body-σῶμα (soma)-body, (i.e. a body)) of-τοῦ (tou)-of the) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)).
53 And-καὶ (kai)-and) he took it-αὐτὸ (auto)-it) down-καθελὼν (kathelon)-to take down, bring down), *and wrapped-ἐνετύλιξεν (enetulixen)-to roll or wrap up or in) it-αὐτὸ (auto)-it) in linen-σινδόνι (sindoni)-Muslin, fine linen, (linen cloth, esp. that which was fine and costly, in which the bodies of the dead were wrapped)), and-καὶ (kai)-and) laid-ἔθηκεν (etheken)-to set, put, place, lay) it-αὐτὸ (auto)-it) in-ἐν (en)-in) a Sepulchre-μνήματι (mnemati)-a memorial, i.e. sepulchral monument (burial-place):—grave, sepulchre, tomb)) that was hewn in stone-λαξευτῷ (laxeuto)-hewn out of a rock, (rock-quarried:—hewn in stone)), wherein-οὗ (hou)-where) never-οὐκ (ouk)-no, not) man-οὐδέπω (oudepo)-not yet, not as yet) before-οὐδεὶς (oudeis)-no one, none) was-ἦν (en)-was) laid-κείμενος (keimenos)-to be laid, to lie)."
Example of Greek word:
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*ἀγαθὸς (agathos)-a good click: Ephesians 4:29 (good)
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*δίκαιος (dikaios)-a just click: 2 Timothy 4:8 (the righteous)
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*ᾐτήσατο (etesato)-and begged click: Mark 15:43 (craved)
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*ἐνετύλιξεν (enetulixen)-and wrapped click: Matthew 27:59 (he wrapped)
Greek Interlinear:
50
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behold-ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: And ["lo!"], there was a man named Joseph, a counsellor, and he was a good man, and a just.
52-53
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went-προσελθὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: This man ["TOWARD-COMING"//"approaching"] unto Pilate,
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and begged-ᾐτήσατο: Verb, Aorist, Middle, Indicative, 3rd Person, Singular: ["REQUESTS"] the body of Jesus. And it
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he took down-καθελὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["DOWN-LIFTING"//"taking-down"],
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and wrapped-ἐνετύλιξεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-IN-FOLDS"//"he-folds-up"] it in linen, and
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laid-ἔθηκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["PLACES"] it in a Sepulchre that was hewn in stone, wherein never man before was
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laid-κείμενος: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Singular, Masculine ["LYING"].
And-Καὶ (Kai)-and) behold-ἰδού (idou)-see!, lo!), there was a man-ἀνὴρ (aner)-a man (properly as an individual male)) named-ὀνόματι (onomati)-name, (named)) Joseph-Ἰωσὴφ (Ioseph)-"let him add", (a member of the Sanhedrin, A Jew of Arimathea, a disciple of Jesus)), a counsellor-βουλευτὴς (bouleutes)-counsellor, (an adviser, i.e. (specially) a councilor or member of the Jewish Sanhedrin:—counsellor), and he was a good-ὑπάρχων ἀγαθὸς (huparchon agathos)-being good, (i.e. upright, honorable)) man-ἀνὴρ (aner)-a man (properly as an individual male)), and-καὶ (kai)-and, also) a just-δίκαιος (dikaios)-just, right(-eous), meet).:
And when even was come, there came a rich man from Arimathea, named Joseph, who also himself was Jesus' disciple. Isaiah 53:9 was fulfilled by this. In the common version, the word "rich" in Isaiah's prophecy would appear as either singular or plural, but it is in reality singular, as evidenced by the more accurate translation in the English Revised Version (1885) and RSV as "a rich man." From John 19:38 it is evident that he followed Jesus "secretly for fear of the Jews," and that Nicodemus was a member of the burial party. Mark added that he was a "councilor of honorable estate" (Mark 15:43). Luke mentioned that he "was a good man and a righteous man (Luke 23:50 ,51). Along with Barnabas, Joseph of Arimathea ranks with a very select few who, in the Scriptures, are called good men. All four gospels record this event, thus emphasizing its importance.-(Coffman Commentaries). SL
There came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple.- He is further said to have been "an honourable counsellor," i.e. a member of the Sanhedrin, "a good man and a just, who also waited for the kingdom of God, and had not consented to the counsel and deed" of the rest of the rulers. "It was divinely appointed," says the Ven. Bede, "that Joseph should be rich, in order to have access to Pilate, for no mean man could have access to the governor; and that he should be a just man, in order to receive the body of our Lord." This man's native place was Arimathaea, a town with much probability identified with Ramathaim-Zophim of 1 Samuel 1:1, which lay in Mount Ephraim, and was the birthplace of the Prophet Samuel. That he was "a rich man" naturally gave him some influence with Pilate, and joined with his position as a Sanhedrist, made his request more likely to be granted.-(Pulpit Commentary). BH
This man sustained a high character. He was an "honorable counsellor, who also waited for the kingdom of God" Mark 15:43; he was "a good man and a just" Luke 23:50; he had nobly set himself against the wicked purposes of the Sanhedrin Luke 23:51; he was a disciple of Jesus, though he was not openly his follower, because he feared the Jews, John 19:38.-(Barnes' Notes). BH
a counseller ] i. e. a member of the Sanhedrin, and therefore (as one of the 70 most distinguished members of the ruling classes) a person of great distinction. St Mark (15:43) calls him ‘an honourable councillor.’ Godet somewhat fancifully sees in St Mark’s description of him the Roman ideal; as in St Luke’s ‘good and just,’ the Greek ideal ( καλὸς κἀγαθός ); and in St Matthew’s ‘a rich man,’ the Jewish ideal.-(Cambridge Greek Testament). SL
This man-οὗτος (houtos)-this (man, same, one)) went-προσελθὼν (proselthon)-to come to, approach, come unto) unto Pilate-Πιλάτῳ (Pilato)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36), and begged-ᾐτήσατο (etesato)-to ask, (i.e. to ask for oneself, request for oneself)) the-τὸ (to)-the) body-σῶμα (soma)-body, (i.e. a body)) of-τοῦ (tou)-of the) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)).:
Begged the body — That he might bury it honourably otherwise, by the Jewish customs, he would have either been burned, or buried in the common place appointed for executed criminals.-(Adam Clarke Commentary). SL
went unto Pilate, and bogged the body of Jesus] This was a bold, and might even have proved to be a perilous request. Hence the ‘boldly’ ( tolmēsas ) of Mark 15:43 . Pilate seems to have granted the boon-[(def. a favor or request.)] without a bribe because the Jewish care for burial was well known (Matthew 14:12; Acts 8:2; Jos. B. J. iv. 5, § 2), and was indeed a part of their Law (Deuteronomy 21:23). For the surprise of Pilate at the rapid death of Jesus, and his enquiry about it from the centurion, and other details, see Mark 15:44.-(Cambridge BSC). BH
and begged the body of Jesus; which could not be taken down and interred, without the leave of the Roman governor; and which was generally granted to the friends of the deceased, when asked; otherwise they were buried in places (l) appointed for such persons, And this would have been the case of Christ, had not Joseph craved his body; and which he did, to prevent its being abused by the Jews, and interred [(i.e. bury)] in such an ignominious [(dishonorable/shameful)] manner:-(Gill's Exposition). BH
Begged the body of Jesus. It was not unusual for friends to obtain leave to pay the last rites and to give decent sepulture in such cases; otherwise the corpses were thrown carelessly into nameless graves, if they were not left to rot on the cross. The indignities which Christ had suffered during life now began to be reversed.-(Pulpit Commentary). BH
Assisting Joseph were the women mentioned in Matthew 27:55-56, and also Nicodemus. However, it was "this man" who took the official and leading part. He provided the tomb, laid out the expense money, obtained
permission, and took the body down from the cross.-(Coffman Commentaries) SL
And-καὶ (kai)-and) he took it-αὐτὸ (auto)-it) down-καθελὼν (kathelon)-to take down, bring down), and wrapped-ἐνετύλιξεν (enetulixen)-to roll or wrap up or in) it-αὐτὸ (auto)-it) in linen-σινδόνι (sindoni)-Muslin, fine linen, (linen cloth, esp. that which was fine and costly, in which the bodies of the dead were wrapped)),:
wrapped it in linen] in a sindon, or piece of fine white linen. Comp. Mark 14:51...That Joseph bought this sindon, apparently on this day,..." (Mark 15:46).-(Cambridge BSC). BH
A clean linen cloth.—The word for “linen cloth,” Sindôn, points, according to different derivations, to a Sidonian or an Indian fabric. It was probably of the nature of muslin rather than linen, and seems to have been specially used by the Egyptians for folding round their mummies, but sometimes also for the sheet in which a man slept (Herod. ii. 82, 95). In the New Testament it appears only in the account of our Lord’s burial and in the strange narrative of Mark 14:51.-(Ellicott's Commentary). BH
"He wrapped it in a clean linen cloth."— John adds that this was done "with spices" John 19:40. The Jews were accustomed to use myrrh, aloes, and other aromatics in large quantities when they buried their dead. When they were not regularly embalmed, which was a long and tedious process, they enclosed the spices in the folds of the linen, or wrapped the body in it. Spices were sometimes used in such quantities as to form a "heap or bed," on which the dead body was laid. Thus it is said of Asa 2 Chronicles 16:14, "they laid him in the bed which was filled with sweet odors and spices," etc. There not being time properly to embalm the body of Jesus, he was buried in this manner. The women who attended him, either not being aware of this, or desirous of showing a further regard for him, returned from the sepulchre and prepared other spices with which to embalm him on the first day of the week, Luke 23:56; Luke 24:1.-(Barnes' Notes). BH
Wrapped it in a clean linen cloth — The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From John 19:39 / 40, we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been applied to the body of Jesus when he was buried. And that a second embalmment was intended, we learn from Luke 23:56; Luke 24:1, as the hurry to get the body interred before the Sabbath did not permit them to complete, the embalming in the first instance.-(Adam Clarke Commentary). SL
Normally the Romans let the bodies of crucified criminals rot on their crosses without burial. If family members wanted to bury a crucified loved one, they had to apply for permission to do so. The Romans usually granted these requests with the exception of criminals who had committed high treason. The Jews, however, did not want dead corpses to remain unburied overnight (Deuteronomy 21:22, 23).-(Expository Notes of Dr. Thomas). SL
So Joseph took it. He took it down from the cross. Wrapped it in a new linen sheet. Nicodemus (also a member of the Sanhedrin) helped him embalm the body with spices (John 19:39), but they could only do a partial job, since time was short.-(The Bible Study New Testament). SL
and-καὶ (kai)-and) laid-ἔθηκεν (etheken)-to set, put, place, lay) it-αὐτὸ (auto)-it) in-ἐν (en)-in) a Sepulchre-μνήματι (mnemati)-a memorial, i.e. sepulchral monument (burial-place):—grave, sepulchre, tomb)) that was hewn in stone-λαξευτῷ (laxeuto)-hewn out of a rock, (rock-quarried:—hewn in stone)), wherein-οὗ (hou)-where) never-οὐκ (ouk)-no, not) man-οὐδέπω (oudepo)-not yet, not as yet) before-οὐδεὶς (oudeis)-no one, none) was-ἦν (en)-was) laid-κείμενος (keimenos)-to be laid, to lie).:
Laid it in his own new tomb.— It-[(the body)] was placed on one of the shelves or recesses formed in the sides of the sepulchre. Thus did the Saviour make "his grave with the wicked" (dying between two thieves), "and with the rich in his death" (Isaiah 53:9). It was fitting that he whose body saw no corruption should be buried in a grave which had never been tainted by a human corpse. Thus also it was ensured that no other body could rise thence except his who alone was buried therein...The tomb was a chamber artificially excavated in the face of the rock, with one entrance only. The wealthy Jews were especially fond of appropriating vaults for the burial of themselves and their families. The neighbourhood of Jerusalem (as other parts of Palestine) abounds with tombs cut in the solid limestone.-(The Pulpit Commentaries). SL
"Which he had hewn out in the rock."— This was a common way of constructing tombs in Judea...The sepulchre, thus secure, was rendered more so by rolling a great stone at its entrance; all possible precautions thus being used, in the providence of God, against imposition and deceit.-(Barnes' Notes). BH
In his own new tomb— See John 19:41. The sepulchre in which they laid our Lord, being but lately made, was unfinished, and had not yet a lock on its door; therefore they fastened the door by rolling a great stone to it. The word roll implies, that the stone was both ponderous and large, too large to be carried, and therefore it was rolled upon the ground; according to Beza's copy, it was so weighty, that twenty men could not roll it; which was the reason why the women asked that question recorded by another Evangelist,—Who shall roll away the stone for us?-[(Mark 16:2 / 3)] Which implied, that they were both too few and too weak to do it for themselves. This sepulchre it seems, differed from that of Lazarus, in being partly above ground; whereas the other, being wholly under ground, had a stone laid on the mouth of it, covering the entry of the stairs by which they went down to it. See Beza and Macknight.-(Thomas Coke Commentary). BH
Beza Greek New Testament 1598
62 Τῇ δὲ ἐπαύριον, ἥτις ἐστὶ μετὰ τὴν παρασκευήν, συνήχθησαν οἱ Ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πιλάτον, 63 Λέγοντες, Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, Μετὰ τρεῖς ἡμέρας ἐγείρομαι 64 Κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας· μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ νυκτὸς κλέψωσιν αὐτὸν, καὶ εἴπωσι τῷ λαῷ, Ἠγέρθη ἀπὸ τῶν νεκρῶν· καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης
Matthew 27:62-64
62 "Now the next day that followed the day of the preparation, the-οἱ (oi)-the) chief Priests-Ἀρχιερεῖς (Archiereis)-chief priest, high priest) and-καὶ (kai)-and, also) Pharisees-Φαρισαῖοι (Pharisaioi)-a separatist, (i.e. exclusively religious; a Pharisean, i.e. Jewish sectary:—Pharisee)) came together-συνήχθησαν (sunechthesan)-to gather together, to gather, (i.e. come together)) unto-πρὸς (pros)-towards) Pilate-Πιλάτῳ (Pilato)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36)), 63 Saying-Λέγοντες (Legontes)-to say, speak), Sir-Κύριε (Kurie)-Sir, (as an title of honour)), we remember-ἐμνήσθημεν (emnesthemen)-to remember, call to mind, recollect) that-ὅτι (hoti)-that) that-ἐκεῖνος (ekinos)-that very) *deceiver-πλάνος (planos)-leader astray, deceiver, (by implication: an impostor or misleader; -deceiver, seducing)) said-εἶπεν (eipen)-to speak, say), while he was yet-ἔτι (eti)-yet, still) alive-ζῶν (zon)-to live, breathe, lively), After-Μετὰ (Meta)-after) three-τρεῖς (treis)-trice; a primary (plural) number; "three":—three)) days-ἡμέρας (hemeras)-days) I will rise again-ἐγείρομαι (egeiromai)-to lift or rise up). 64 Command-κέλευσον (keleuson)-to call to, urge on, command, bid (i.e. to command, to order)) therefore-οὖν (oun)-then, therefore) that the-τὸν (ton)-the) sepulchre-τάφον (taphon)-burying place, (a grave (the place of interment):—sepulchre, tomb)) be made sure-ἀσφαλισθῆναι (asphalisthenai)-to make safe, secure, (to render secure:—make fast (sure)), until-ἕως (heos)-unto, up to) the-τῆς (tes)-the) third-τρίτης (trites)-the third) day-ἡμέρας (hemeras)-day), lest-μήποτε (mepote)-lest at any time, that at no time) his-αὐτοῦ (autou)-of him) disciples-μαθηταὶ (mathetai)-a learner, pupil, disciple) come-ἐλθόντες (elthontes)-to come) by night-νυκτὸς (nuktos)-night), *and steal him-αὐτὸν (auton)-him) away-κλέψωσιν (klepsosin)-to steal, to filch (i.e. take away by stealth)), and-καὶ (kai)-and, also) say-εἴπωσιν (eiposi)-to speak, say, tell) unto the-τῷ (to)-to the) people-λαῷ (lao)-people), He is risen-Ἠγέρθη (Egerthe)-to lift or rise up) from-ἀπὸ (apo)-from, away from) the-τῶν (ton)-the) dead-νεκρῶν (nekron)-dead, (i.e. deceased)): so-καὶ (kai)-and) the-ἡ (he)-the) last-ἐσχάτη (eschate)-last, (i.e. the latter)) error-πλάνη (plane)-wandering, delusion, deceit) shall be-ἔσται (estai)-to be, (i.e. will be)) *worse than-χείρων (cheiron)-worse, sorer) the-τῆς (tes)-of the) first-πρώτης (prothes)-former, before, first).
Example of Greek word:
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*πλάνος (planos)-deceiver click: 2 John 1:7
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*G2813: (κλέψωσιν-and steal away) click: Matthew 6:19 (κλέπτουσιν-steal)
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*χείρων (cheiron)-worse than click: 1 Timothy 5:8
Greek Interlinear:
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came together-συνήχθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: Now the next day that followed the day of the preparation, the chief Priests and Pharisees ["WERE-TOGETHER-LED"//"were-gathered"] unto Pilate,
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Saying-λέγοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["sayING"],
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Sir-Κύριε: Noun, Vocative, Singular, Masculine: ["Sir!"],
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we remember-ἐμνήσθημεν: Verb, Aorist, Passive, Indicative, 1st Person, Plural: ["WE-ARE-REMINDED"] that that deceiver said, while he was yet
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alive-ζῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["LIVING"], After three days
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I will rise again-ἐγείρομαι: Verb, Present, Passive, Indicative, 1st Person, Singular: ["I-SHALL-BE-beING-ROUSED"].
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Command-κέλευσον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["ORDER"//"order-you!"] therefore that the sepulchre
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be made sure-ἀσφαλισθῆναι: Verb, Aorist, Passive, Infinitive: ["to-be-secured"], until the third day, lest his disciples come by night,
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and steal away-κλέψωσιν: Verb, Aorist, Active, Subjunctive, 3rd Person, Plural: ["SHOULD-BE-stealING"] him, and
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say-εἴπωσι: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Plural: ["THEY-MAY-BE-sayING"] unto the people,
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He is risen-Ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["He-WAS-ROUSED"] from the dead: so the last error
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shall be-ἔσται: Verb, Future, (No voice stated), Indicative, 3rd Person, Singular: ["SHALL-BE"] worse than the first.
the-οἱ (oi)-the) chief Priests-Ἀρχιερεῖς (Archiereis)-chief priest, high priest) and-καὶ (kai)-and, also) Pharisees-Φαρισαῖοι (Pharisaioi)-a separatist, (i.e. exclusively religious; a Pharisean, i.e. Jewish sectary:—Pharisee)) came together-συνήχθησαν (sunechthesan)-to gather together, to gather, (i.e. come together)) unto-πρὸς (pros)-towards) Pilate-Πιλάτῳ (Pilato)-"armed with a spear", The surname of the fifth Roman procurator of Judea, A.D. 26-36)),:
The chief priests, &c., came together unto Pilate — The chief priests and Pharisees, remembering that Jesus had predicted his own resurrection more than once, came to the governor and informed him of it begging that a guard might be ordered to the sepulchre, lest the disciples should carry his body away and affirm that he was risen from the dead. But they took this measure-[(i.e. request)] not on the morrow [(i.e. the next day)], in our sense of the word, but in the evening [(that same evening)], after sunsetting, when the Jewish sabbath was begun, and when they understood the body was buried.-(Benson Commentary). SL
[This was not the whole Sanhedrin, but members of it. When did they come to Pilate? Meyer, Cook, etc., say that the Greek word translated "morrow" precludes any other idea than it was after daylight Saturday morning, but Michaelis, Paulus, Kuinoel, etc., say that they came Friday night, and we think their view is correct. The word translated "morrow" also means "the next day." As the Jewish day began at sunset, we know of no other Greek adverb by which Matthew could have expressed the beginning of a day.-(The Fourfold Gospel). SL
the chief priests and Pharisees came together unto Pilate; these were the inveterate and implacable enemies of Christ; they took counsel how to put him to death-[(Matthew 26:59, Matthew 27:1, Mark 14:1)]; they employed Judas to betray him, and sent a band of soldiers with him to take him; they suborned false witnesses against him-[(Mark 14:55)]; they moved the people to prefer Barabbas to him; they got him condemned to death, and followed him to the cross, where they mocked him-[(Matthew 27:42)]; and still, like the troubled sea, they were restless and uneasy; for though he was dead, they feared his resurrection; and though they could not prevent the thing, they consult-[(Pilate)] to hinder the credit of it.-(Gill's Exposition). BH
***Pharisees-Φαρισαίων: the largest of the three or four Jewish sects; noted for their self conceit and long prayers; paid unnecessary tithes, fasted often, held to [(their own)] traditions, made broad their phylacteries-[(def.
-
a small leather box containing Hebrew texts on vellum, worn by Jewish men at morning prayer as a reminder to keep the law.)].
Saying-λέγοντες (legontes)-to say, speak), Sir-Κύριε (Kurie)-Sir, (as an title of honour)), we remember-ἐμνήσθημεν (emnesthemen)-to remember, call to mind, recollect) that-ὅτι (hoti)-that) that-ἐκεῖνος (ekinos)-that very) deceiver-πλάνος (planos)-leader astray, deceiver, (by implication: an impostor or misleader; -deceiver, seducing)) said-εἶπεν (eipen)-to speak, say), while he was yet-ἔτι (eti)-yet, still) alive-ζῶν (zon)-to live, breathe, lively), After-Μετὰ (Meta)-after) three-τρεῖς (treis)-trice; a primary (plural) number; "three":—three)) days-ἡμέρας (hemeras)-days) I will rise again-ἐγείρομαι (egeiromai)-to lift or rise up).:
Saying, Sir, we remember that that deceiver said,....Meaning Jesus; for no better name could they give him alive or dead, and they chose to continue it; and the rather to use it before Pilate, who had a good opinion of his innocence; and to let him see, that they still retained the same sentiments of him: "a deceiver".-(Gill's Exposition). BH
Sir, we remember. These dignitaries had not forgotten the predictions of Christ that he would rise on the third day, even if his own disciples had.-(People's New Testament). SL
That deceiver.—They had used the cognate verb of Him before (John 7:12), and this was, perhaps, their usual way of speaking of Him.-(Ellicott's Commentary). BH
That impostor, who has become so famous, and whom you know all about. They imply that without further definition, Pilate understands whom they mean; and their calumnies and reviling cease not even with their Victim's death.-(Pulpit Commentary). BH
This they probably took from his-[(Jesus own)] saying, Destroy this temple, and in three days I will build it up [(John 2:19)]. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death-[(see Matthew 26:59, 60, 61)]; then they perverted the meaning [(see Matthew 26:61)],[(but)] now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it.-(Adam Clarke Commentary). SL
They-[(the chief Priest and Pharisees)] remembered suddenly the words of the Lord, showing how they had watched His utterances. The disciples to whom He-[(Jesus)] had said so often that He would rise on the third day, had forgotten all about it. It did not enter into their minds...Their imaginations could not produce, as infidelity has claimed, a supposed appearing of the One who had died. But the enemy remembered. Yet could they-[(the chief Priest and Pharisees)] really fear that His-[(Jesus')] disciples would steal His body? The disciples had been scattered like sheep. Poor Peter, where was he? They had fled. Would the feeble women roll the stone away and steal His body? Could they think that fraud and deception might be practiced? It was the bad conscience which made them-[(the chief Priest and Pharisees)] fear. Pilate made no objections; he let them have their desire. The stone is sealed, the guard is placed there to make fraud and illusion an impossibility.-(Gaebelein's Annotated Bible). BH
after three days I will rise again. Perhaps also, on some occasions not mentioned by the Evangelists, our Lord might have made a public declaration of his resurrection in the very terms here set down; or we may suppose that Judas informed the council of his prediction; in short, whatever way they came to the knowledge of it, certain it is, that the chief priests and Pharisees were well acquainted with our Lord's predictions concerning his resurrection. It seems they were often repeated, and so public, that they were universally known; and one cannot help remarking upon this circumstance, that if our Lord's resurrection had been a cheat, imposed upon mankind by his disciples, it was the most simple thing imaginable for him to speak of it beforehand, because the only effect of such a prediction was to put all his enemies on their guard. Accordingly, the precaution and care which we find the rulers used in guarding the sepulchre, rendered it next to impossible for the disciples to be guilty of any deceit in this matter; and so by the Providence of God, what they-[(i.e. the chief Priests and Pharisees)] meant for the entire subversion-[(def. the undermining of the power and authority)] of the Christian cause, turned out the strongest confirmation of it.-(Thomas Coke Commentary). SL
The religious leaders continue to chase the Lord in their hatred, even now that He has died. In their folly, they also want to prevent His Name from continuing to live on. They want to wipe out any thought of Him. So they go to Pilate and ask for a guard at the grave. They also determine the duration of the guard: three days. They do so in response to what the Lord has said about His resurrection. They never listened to His word or accepted His works. Now they are afraid that what He said of His resurrection will be true. They remember this better than the women and His disciples. Unbelief does not trust itself. It distrusts everything because it fears that what it denies might be true. But their unabated unbelief and hatred are revealed in continuing to blaspheme Christ stubbornly and resolutely, calling Him “that deceiver”.-(Kingcomments). SL
Command-κέλευσον (keleuson)-to call to, urge on, command, bid (i.e. to command, to order)) therefore-οὖν (oun)-then, therefore) that the-τὸν (ton)-the) sepulchre-τάφον (taphon)-burying place, (a grave (the place of interment):—sepulchre, tomb)) be made sure-ἀσφαλισθῆναι (asphalisthenai)-to make safe, secure, (to render secure:—make fast (sure)), until-ἕως (heos)-unto, up to) the-τῆς (tes)-the) third-τρίτης (trites)-the third) day-ἡμέρας (hemeras)-day), lest-μήποτε (mepote)-lest at any time, that at no time) his-αὐτοῦ (autou)-of him) disciples-μαθηταὶ (mathetai)-a learner, pupil, disciple) come-ἐλθόντες (elthontes)-to come) by night-νυκτὸς (nuktos)-night), and steal him-αὐτὸν (auton)-him) away-κλέψωσιν (klepsosin)-to steal, to filch (i.e. take away by stealth)),:
Until the third day. That is, until Sunday morning. Friday would be the first day.-(People's New Testament). SL
lest his disciples come by night, and steal him away: "but of this there was no danger; they-[(the disciples)] were too fearful and timorous-[(def. shrinking)] to do such an action, had they been ever so much inclined to it; they all forsook him and fled immediately upon his apprehension-[(John 16:32)]; nor durst any of them appear at the time of his crucifixion, but John; and were now shut up-[(hiding)] for fear of the Jews; and besides, they had forgot what Christ said to them about his resurrection, though these men-[(the Scribes and Pharisees)] remembered it, and even [(the disciples] disbelieved it when it was told them [(by Jesus)]..."-(Gill's Exposition). BH
On the Jewish sabbath, the chief priests and Pharisees, when they should have been at their devotions, were dealing with Pilate about securing the sepulchre. This was permitted that there might be certain proof of our Lord's resurrection. Pilate told them that they might secure the sepulchre as carefully as they could [(Matthew 27:64)]. They sealed the stone, and set a guard, and were satisfied that all needful care was taken. But to guard the sepulchre against the poor weak disciples was folly, because needless; while to think to guard it against the power of God, was folly, because fruitless, and to no purpose; yet they-[(the Chief Priest and Pharisees)] thought they dealt wisely. But the Lord-[(LORD)] took the wise in their own craftiness. Thus shall all the rage and the plans of Christ's enemies be made to promote his glory.-(Matthew Henry). BH
Command therefore ] How fain would the devil by his agents have kept Christ still in the grave, when there they had him. But all in vain; for his resurrection was to be the demonstration of his deity, Romans 1:4 , and the ground work of our safety, 1 Corinthians 15:14 . He turned therefore their counsel into foolishness, and in the sight of so many armed witnesses, rose the third day, in despite of them, breaking the bonds of death as easily as Samson did the green cords, Judges 16:7 .-(John Trapp Commentary). SL
How could such wicked men as these chief priests and Pharisees understand that Jesus clearly spoke of His resurrection; because they did not want to believe in it. Yet, Jesus' disciples, especially Thomas, had such a hard time accepting it as real. Note that it required faith for the disciples of Jesus to believe in the resurrection, but it did not require faith for the Pharisees and chief priests to speak of it.-(Gary H. Everett's Study Notes). SL
and-καὶ (kai)-and, also) say-εἴπωσιν (eiposi)-to speak, say, tell) unto the-τῷ (to)-to the) people-λαῷ (lao)-people), He is risen-Ἠγέρθη (Egerthe)-to lift or rise up) from-ἀπὸ (apo)-from, away from) the-τῶν (ton)-the) dead-νεκρῶν (nekron)-dead, (i.e. deceased)): so-καὶ (kai)-and) the-ἡ (he)-the) last-ἐσχάτη (eschate)-last, (i.e. the latter)) error-πλάνη (plane)-wandering, delusion, deceit) shall be-ἔσται (estai)-to be, (i.e. will be)) worse than-χείρων (cheiron)-worse, sorer) the-τῆς (tes)-of the) first-πρώτης (prothes)-former, before, first).:
The last error shall be worse than the first - That is, the last "deception," or the taking-[(i.e. steal)] him-[(the body of Jesus)] from the tomb, pretending that he rose, will have a wider influence among the people than the first, or-[(that is,)] his pretending to be the Messiah.-(Barnes' Notes). BH
The fact that Jesus’ prediction of His resurrection had reached the ears of these men reflects badly on the disciples’ lack of faith. They should have understood and believed that Jesus would arise since knowledge of His prediction of this event was so widespread. These Sanhedrin members did not believe Jesus would rise. They wanted to guard against any plot that His disciples might concoct alleging that He arose. The Jews needed Pilate’s approval for any military action.-(Expository Notes of Dr. Thomas). SL
The last error, namely, the false impression that he has risen from the dead, will be worse than the first error - the impression made by his impostures that he was the Messiah.-(Vincent's Word Studies). BH
so the last error shall be worse than the first—the imposture of His pretended resurrection worse than that of His pretended Messiahship.-(Jamieson Fausset Brown). BH
The last error...the first. "Error" is πλάνη, as they had called Christ πλάνος (ver. 63 - [("deceiver")]), so the word here may be taken actively, as meaning "imposture." The deception arising from his death and supposed resurrection would be of graver consequence than that concerned with his previous life [(i.e. him being called the Son of God; the anointed saviour of the world)].-(The Pulpit Commentaries). SL
Stephanus Textus Receptus 1550
65 ἔφη δὲ αὐτοῖς ὁ Πιλᾶτος Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε
Matthew 27:65
65 "Pilate said-ἔφη (ephe)-to say, affirm) unto them, Ye have-Ἔχετε (Echete)-to have) *a watch-κουστωδίαν (koustodian)-a guard of soldiers (Lat. custodia), (i.e. a Roman sentry:—watch)), go your way-ὑπάγετε (hupagete)-to withdraw one's self, to go away, depart), make it as sure-ἀσφαλίσασθε (asphalisasthe)-to make safe, secure, (to render secure:—make fast (sure)) as-ὡς (hos)-as, like, (i.e. in the manner that/of)) ye can-οἴδατε (oidate)-know or understand how)."
Example of Greek word:
-
*G2892: (κουστωδίαν-a watch) click: Matthew 27:66 (κουστωδίας-watch)
Greek Interlinear:
-
Ye have-Ἔχετε: Verb, Present, Active, Indicative, 2nd Person, Plural: Pilate said unto them, ["YE-ARE-HAVING"] a watch,
-
go your way-ὑπάγετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["be-ye-going-away!"],
-
make it as sure-ἀσφαλίσασθε: Verb, Aorist, Middle-Deponent, Imperative, 2nd Person, Plural: ["secure-ye!"] as
-
ye can-οἴδατε: Verb, Perfect, Active, Indicative, 2nd Person, Plural: ["YE-HAVE-PERCEIVED//"ye-are-aware"].
Commentaries:
***Pilate said unto them, Ye have a watch — The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority. go your way, make it as sure as ye can—as ye know how, or in the way ye deem securest..."-(Jamieson Fausset Brown). BH
***Ye have a watch — The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, Acts 4:1-[(captain-στρατηγὸς-leader of an army)]. These companies mounted guard by turns, see Luke 22:4. Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb.-(Adam Clark Commentary). SL
***Ye have a watch.—A guard (R.V.). See also R.V. margin. The verb may be either indicative or imperative. “The guards had already acted under orders of the Sanhedrin, with Pilate’s consent; but probably they were not clear about employing them as a night watch without Pilate’s express authority” (Brown).-(Preacher's Complete Homiletical Commentary). SL
***Pilate said unto them, Ye have a guard: go, make it as sure as ye can.—Whether intended or not is unknown, but Pilate's words bear the interpretation that he was doubtful if the resurrection could be prevented! It seems that Pilate half-expected the Lord to rise from the dead, an attitude of mind which is fully in harmony with all the tremendous events of that great day in human history.-(Coffman Commentaries). SL
***Ye have a watch— "...The Jews desired that a custodia or guard of Roman soldiers should be placed at their command to watch the body. Pilate gives his consent by reminding them that they have one already; alluding probably to the quaternion who watched the crucifixion. Compare Acts 12:4 and John 19:23. The Jews by this measure intended to prevent the existence of any proof of the divinity of Christ, but they furnished in fact, by their precaution, an additional confirmation. Here, as previously, Pilate appears chary of having any thing to do in the transaction, and determined to leave all action and responsibility with them.-(Whedon's Commentary). SL
***The proposal that they make in the folly of their unbelief will become an additional proof for the resurrection of the Lord. Had there not been a guard, after His resurrection they could have spread the rumor that His disciples had stolen Him. Now that they have the grave secured, there will be witnesses that in any case His disciples did not come, but that a supernatural act, an act of God in power, has made Him come out of the grave. Their plans will be destroyed and God will use them to fulfil His plans. Pilate agreed to their request. He is a characterless man who satisfies everyone if he can prevent further harassment. Therefore, as with Joseph-[(Luke 23:52)], he accepts the request here as well.-(Kingcomments). SL
***Ye have a watch ] The meaning is either (1) that Pilate refuses the request; “Ye have a watch of your own” ( a ) the Levitical temple guard, or ( b ) a small body of soldiers whom Pilate may have already placed at their disposal or (2) he grants it curtly and angrily, “Take a watch; begone.” The latter view is generally adopted now. It seems quite clear from ch. 28:14 that the guard was of Roman soldiers.-(Cambridge Greek Testament). SL
Beza Greek New Testament 1598
1 ΚΑῚ διαγενομένου τοῦ σαββάτου, Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα, ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν 2 Καὶ λίαν πρωῒ τῆς μιᾶς σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος τοῦ ἡλίου
Mark 16:1-2
1 "And-Καὶ (Kai)-and) when the-τοῦ (tou)-the) Sabbath-σαββάτου (sabbatou)-sabbath, (i.e. Shabbath), or day of weekly repose from secular avocations)) was past-διαγενομένου (diagenomenou)-to come through or past, (i.e. elapsed, be spent)), Mary Magdalene-Μαρία Μαγδαληνὴ (Maria Magdalene)-"a tower", (a female Magdalene, i.e. inhabitant of Magdala:—Magdalene)), and-καὶ (kai)-and, also) Mary-Μαρία (Maria)-the mother of James the less and Joses, the wife of Clopas (or Alphaeus) and sister of the mother of Jesus)) the mother-ἡ (he)-the) of-τοῦ (tou)-of the) James-Ἰακώβου (Iakobou)-"supplanter", (James the little (A.V. the less), the son of Mary)), and-καὶ (kai)-and, also) Salome-Σαλώμη (Salome)-"peaceful", (the wife of Zebedee, and the mother of the apostles James the elder and John)), had bought-ἠγόρασαν (egorasan)-to use the market place, (properly: to go to market, i.e. (by implication) to purchase)) sweet spices-ἀρώματα (aromata)-aroma, very fragrant), that-ἵνα (hina)-that, in order that, so that) they might come-ἐλθοῦσαι (elethousai)-to come) *and anoint-ἀλείψωσιν (aleipsosain)-to anoint, (to oil (with perfume):—anoint)) him-αὐτόν (auton)-him). 2 And-καὶ (kai)-and) very-λίαν (lian)-very (+ chiefest)) early in the morning-πρωῒ (proi)-early in the dawn or morning), the-τῆς (tes)-of the) first day-μιᾶς (mias)-first) of the week-σαββάτων (sabbaton)-a week, (from sabbath to sabbath), (i.e. the first day after the sabbath)) they came-ἔρχονται (erchontai)-to come) unto-ἐπὶ (epi)-on, upon, to, up to) the-τὸ (to)-the) sepulchre-μνημεῖον (mnemeion)-monument, sepulchre, tomb, grave), at the rising-ἀνατείλαντος (anateilantos)-to rise or spring up) of the-τοῦ (tou)-of the) sun-ἡλίου (heliou)-sun, solar light):"
Example of Greek word:
-
*G218: (ἀλείψωσιν-and anoint) click: James 5:14 (ἀλείψαντες-anointing)
Greek Interlinear:
-
when was past-διαγενομένου: Verb, Second-Aorist, Middle-Deponent, Participle, Genitive, Singular, Neuter: And ["of-elapsing"] the Sabbath, Mary Magdalene, and Mary the mother of James, and Salome,
-
had bought-ἠγόρασαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["BUY"] sweet spices, that
-
they might come-ἐλθοῦσαι: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Feminine: ["COMING"]
-
and anoint-ἀλείψωσιν: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Feminine: ["THEY-SHOULD-BE-RUBBING"] him. And very early in the morning, the the first of the week
-
they came-ἔρχονται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Plural: ["THEY-ARE-COMING"] unto the sepulchre,
-
at the rising-ἀνατείλαντος: Verb, Aorist, Active, Participle, Genitive, Singular, Masculine: ["OF-UP-rising"//"of-rising"] of the sun:
And-Καὶ (Kai)-and) when the-τοῦ (tou)-the) Sabbath-σαββάτου (sabbatou)-sabbath, (i.e. Shabbath), or day of weekly repose from secular avocations)) was past-διαγενομένου (diagenomenou)-to come through or past, (i.e. elapsed, be spent)),:
The last sabbath of the law that God ever recognized had drawn to a close. During that old covenant rest day no one on earth knew whether redemption had been accomplished or not. The Jews observed the rest although their hands were red with the blood of the servant of Jehovah. They had insisted on His death, and in so doing had fulfilled their own Scriptures without realizing it. Now the first day of a new week and of a new dispensation had dawned. Several godly women who were last at the cross were first at the tomb on that wondrous Easter morn. As the first streaks of light shone across the sky three women with broken hearts-Mary Magdalene, Mary the mother of James the less, and Salome-left their homes and wended their way toward the garden tomb in which the body of Jesus had been placed. They intended to anoint and embalm that precious body in the Jewish manner.-(Ironside's Notes). SL
And when the sabbath was past,.... "In the end of it", as Matthew says, Matthew 28:1; not "when it was the sabbath", as the Arabic version reads; for it was not lawful to buy spices, and anoint with on the sabbath day; See Gill on Matthew 28:1.-(Gill's Exposition). BH
And anoint him. — Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.-(Adam Clarke Commentary). SL
And Salome — Besides the three women here mentioned, Luke mentions a fourth, Joanna, the wife of Chusa, adding that there were others, of women from Galilee. It was, therefore, a numerous party. Sweet spices Consisting of myrrh, aloes, and other preventives of putrefaction, and odorous perfumes. These spices had been prepared upon the previous Friday evening. Previous to this, the sacred body had been embalmed by Nicodemus with spices to the enormous amount of a hundred pounds in weight, inclosed within the linen cloth that enwrapped him. Why was this exceeding copious amount of spices lavished upon the Lord’s body? The ancient Egyptians adopted the practice of embalmment with the idea of preserving the body undissolved and unmarred for the day of resurrection."-(Whedon's Commentary). SL
Mary Magdalene-Μαρία Μαγδαληνὴ (Maria Magdalene)-"a tower", (a female Magdalene, i.e. inhabitant of Magdala:—Magdalene)), and-καὶ (kai)-and, also) Mary-Μαρία (Maria)-the mother of James the less and Joses, the wife of Clopas (or Alphaeus) and sister of the mother of Jesus)) the mother-ἡ (he)-the) of-τοῦ (tou)-of the) James-Ἰακώβου (Iakobou)-"supplanter", (James the little (A.V. the less), the son of Mary)), and-καὶ (kai)-and, also) Salome-Σαλώμη (Salome)-"peaceful", (the wife of Zebedee, and the mother of the apostles James the elder and John)), had bought-ἠγόρασαν (egorasan)-to use the market place, (properly: to go to market, i.e. (by implication) to purchase)) sweet spices-ἀρώματα (aromata)-aroma, very fragrant), that-ἵνα (hina)-that, in order that, so that) they might come-ἐλθοῦσαι (elethousai)-to come) and anoint-ἀλείψωσιν (aleipsosain)-to anoint, (to oil (with perfume):—anoint)) him-αὐτόν (auton)-him).:
That they might come and anoint him; with those sweet spices, as was the manner of the Jews: hence we read (e) of, , "the spices of the dead"; which were used to expel an ungrateful savour: this they did, out of affection to Christ, but seemed to have no faith in his resurrection, though he-[(Jesus)] had [(fore-)] told them of it, which they had forgot. The Vulgate Latin reads, "that they might anoint Jesus"; the Ethiopic version, "anoint his body": but the Arabic thus, "anoint the sepulchre"-(Gill's Exposition). BH
Mary Magdalene, &c., had bought sweet spices — These Galilean women, who had waited on Jesus in his last moments, and attended his body to the sepulchre, observing that his funeral rites were performed in haste, (the body being rolled in nothing but a mixture of myrrh and aloes, brought by Nicodemus, John 19:39,) agreed among themselves to come, when the sabbath was passed, and embalm their dead Lord, by anointing and swathing him in a proper manner.-(Benson Commentary). BH
Anoint him - Embalm him, or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again; and the fact that they did not "expect" he would rise, gives more strength to the evidence for his resurrection.-(Barnes' Notes). BH
And-καὶ (kai)-and) very-λίαν (lian)-very (+ chiefest)) early in the morning-πρωῒ (proi)-early in the dawn or morning), the-τῆς (tes)-of the) first day-μιᾶς (mias)-first) of the week-σαββάτων (sabbaton)-a week, (from sabbath to sabbath), (i.e. the first day after the sabbath)) they came-ἔρχονται (erchontai)-to come) unto-ἐπὶ (epi)-on, upon, to, up to) the-τὸ (to)-the) sepulchre-μνημεῖον (mnemeion)-monument, sepulchre, tomb, grave), at the rising-ἀνατείλαντος (anateilantos)-to rise or spring up) of the-τοῦ (tou)-of the) sun-ἡλίου (heliou)-sun, solar light)::
the first day of the week,— they came unto the sepulchre at the rising of the sun—not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.-(Jamieson Fausset Brown). BH
And very early on the first day of the week (λιάν πρωί' τῇ μιᾶ τῶν σαββάτων), they come (ἔρχονται - not "they came," St. Mark is fond of the graphic present - to the tomb when the sun was risen. They bought the spices that they needed on the Saturday evening, after the sabbath was past; and then set out early the next morning, reaching the tomb when the sun was risen.-(Pulpit Commentary). BH
The Resurrection
A summary of
The Lord's Resurrection.
Scrivener's Textus Receptus 1894
2 καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας. ἄγγελος γὰρ Κυρίου καταβὰς ἐξ οὐρανοῦ, προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τῆς θύρας, καὶ ἐκάθητο ἐπάνω αὐτοῦ
5 ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπε ταῖς γυναιξί, Μὴ φοβεῖσθε ὑμεῖς· οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε 6 οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ, καθὼς εἶπε· δεῦτε, ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος
Matthew 28:2 & Matthew 28:5-6
2 "And-καὶ (kai)-and) behold-ἰδού (idou)-lo!; --behold, lo, see), there //was-ἐγένετο (egeneto)-to become) (Or, had bin) *a great-μέγας (megas)-great, (equivalent to: mighty, strong)) earthquake-σεισμὸς (seismos)-a shaking), for-γὰρ (gar)-for, verily) the Angel-ἄγγελος (aggelos)-a messenger, (envoy, one who is sent, an angel, a messenger)) of the Lord-Κυρίου (Kuriou)-Lord, (supreme in authority, i.e. (as noun) controller; by implication: Master)) *descended-καταβὰς (katabas)-to go down, come down, descend) from-ἐξ (ex)-out of, from) heaven-οὐρανοῦ (ouranou)-heaven), and came-προσελθὼν (proselthon)-to come to, approach) and rolled back-ἀπεκύλισε (apekulise)-to roll off or away) the stone-λίθον (lithon)-a stone) from the door, and sat upon it."
5 "And the angel answered, and said unto the women, Fear-φοβεῖσθε (phobeisthe)-to cause fear, terrify) not-Μὴ (Me)-no, not) ye: for I know-οἶδα (oida)-to see, have seen, known) that ye seek-ζητεῖτε (zeteite)-to seek, desire, require, (i.e. to seek in order to find)) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), which was crucified-ἐσταυρωμένον (estauromenon)-to crucify, (i.e. to impale on the cross, to stake, drive down stakes)). 6 He is-ἔστιν (estin)-'to be') not-οὐκ (ouk)-no, not (the absolute negative)) here-ὧδε (hode)-in this same spot, (i.e. here or hither:—here, hither, (in) this place)): for-γὰρ (gar)-for, verily) *he is risen-ἠγέρθη (egerthe)-to lift or rise up), as-καθὼς (kathos)-according as, just as, even as) he said-εἶπε (eipe)-to speak, say, tell): Come-δεῦτε (deute)-hither, here, come!), see-ἴδετε (idete)-to know, be acquainted, see) the-τὸν (ton)-the) place-τόπον (topon)-place) where-ὅπου (hopou)-where) the-ὁ (ho)-the) Lord-Κύριος (Kurios)-Lord, (supreme in authority, i.e. (as noun) controller; by implication: Master)) lay-ἔκειτο (ekeito)-to lie, be laid)."
Example of Greek word:
-
*μέγας (megas)-a great click: Matthew 8:24
-
*καταβὰς (katabas)-descended click: Matthew 14:29 (was come down)
-
*ἠγέρθη (egerthe)-he is risen click: John 2:22
Greek Interlinear:
2
-
descended-καταβὰς: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: And behold, there was a great earthquake, for the Angel of the Lord ["descending"] from heaven,
-
and came-προσελθὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: ["TOWARD-COMING"//"approaching"]
-
and rolled back-ἀπεκύλισεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["rolls-away"] the stone from the door, and sat upon it.
5-6
-
Fear-φοβεῖσθ: Verb, Present, Middle or Passive Deponent, Imperative, 2nd Person, Plural: And the angel answered, and said unto the women, ["be-ye-fearing!"//"BE-FEARING(p)"] not ye: for
-
I know-οἶδα: Verb, Perfect, Active, Indicative, 1st Person, Singular: ["I-am-aware"//"I-HAVE-PERCEIVED"] that
-
ye seek-ζητεῖτε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-SEEKING"] Jesus, which
-
was crucified-ἐσταυρωμένον: Verb, Perfect, Passive, Participle, Accusative, Singular, Masculine: ["one-having-been-crucified"]. He is not here: for
-
he is risen-ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["He-WAS-ROUSED"], as
-
he said-εἶπε: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["He-saiD"]:
-
Come-δεῦτε: Verb, (No tense stated [adverbial imperative]), (No voice stated), Imperative, 2nd Person, Plural: ["HITHER"//"hither-ye!"],
-
see-ἴδετε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Plural: ["BE-PERCEIVING"//"be-ye-perceiving!"] the place where the Lord lay.
And-καὶ (kai)-and) behold-ἰδού (idou)-lo!; --behold, lo, see), there //was-ἐγένετο (egeneto)-to become) (Or, had bin) a great-μέγας (megas)-great, (equivalent to: mighty, strong)) earthquake-σεισμὸς (seismos)-a shaking), for-γὰρ (gar)-for, verily) the Angel-ἄγγελος (aggelos)-a messenger, (envoy, one who is sent, an angel, a messenger)) of the Lord-Κυρίου (Kuriou)-Lord, (supreme in authority, i.e. (as noun) controller; by implication: Master)) descended-καταβὰς (katabas)-to go down, come down, descend) from-ἐξ (ex)-out of, from) heaven-οὐρανοῦ (ouranou)-heaven),:
The angel of the Lord descended from heaven — Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from GOD, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.-(Adam Clarke Commentary). SL
And behold, there was a great earthquake— While the women were making these preparations for embalming the body of Jesus, he arose from the dead; his resurrection being preceded by the descent of an angel, whose appearance at the sepulchre was ushered in with a great earthquake and probably also a storm, the word σεισμος, here rendered earthquake,
signifying any shaking, whether in the earth, air, or sea.-(Joseph Benson's Commentary). SL
The angel rolled away the stone which Joseph had rolled up (Matthew 27:60), not in order to afford passage to the body of the Lord, who had already raised himself, but to give the women and others entrance to the empty tomb, and to strike terror into the heart of the soldiers. In the case of Lazarus the stone had to be removed to give exit to the resuscitated body - a natural body (John 11:39, 41); in the case of Jesus such removal was not necessary, as his was a spiritual body, possessed of supernatural powers and qualities (John 20:19). And sat upon it. In triumph, and to show that it was not to be replaced; death had done its work, and now was vanquished. Angels' appearances had always accompanied the great events in the history of the chosen people; angels had shown themselves at Christ's birth, at his temptation-[(Matthew 4:11)], at his agony-[(Luke 22:43)]; now they guard his tomb, proving that he was well pleasing unto the Lord, and was raised from the grave by him. The narration of this awful incident was probably given by the soldiers, who alone witnessed it.-(Pulpit Commentary). SL
There was a great earthquake. The marginal renders it "had been," which is correct, for Mar 16:4 says that when the women arrived at the tomb they found the stone rolled away from the sepulchre. The angel was not afraid to break the seal that the Jews had caused to be placed upon the tomb, for he did not flee but rather remained and sat upon the stone.-(E.M. Zerr's Commentary). SL
He is-ἔστιν (estin)-'to be') not-οὐκ (ouk)-no, not (the absolute negative)) here-ὧδε (hode)-in this same spot, (i.e. here or hither:—here, hither, (in) this place)): for-γὰρ (gar)-for, verily) he is risen-ἠγέρθη (egerthe)-to lift or rise up), as-καθὼς (kathos)-according as, just as, even as) he said-εἶπε (eipe)-to speak, say, tell)::
He has risen, as he said - Jesus had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Matthew 16:21; Matthew 20:19.-(Barnes' Notes). BH
He is not here,.... In the grave, where he was laid, and these women saw him laid: he was dead, but is now alive; he was laid in the grave, but God would not leave him there, nor suffer him to see corruption [(Acts 2:31), (Acts 13:35)]: for he is risen, as he said; not stolen away, as the chief priests hired the soldiers to say he was [(Matthew 28:12-13)]; nor removed to another place, as Mary Magdalene first thought, when she found him gone; but he was risen from the dead, by the power of his Father, and by his own power, as he had before said he should. In one of Beza's exemplars it is added, "to you"; for the words that Christ said in Galilee, that he should be delivered into the hands of sinful men, and be crucified, and rise again, the third day, were said in the presence and hearing of these women, and to them, as well as to the disciples;-(Gill's Exposition). BH
If they [(the women)] had believed Christ's often-repeated announcement, they would not have come seeking the living among the dead. (For Christ's predictions concerning his resurrection, see Matthew 12:40; Matthew 16:21; Matthew 17:23; Matthew 20:19.) On this simple, but pregnant sentence, "He is risen," depends the phenomenon of Christianity, in its origin, existence, continuance, extension, and moral power. "Death began with woman [(Eve)]; and to women the first announcement is made of resurrection [(by the Angel)]" (Hilary, quoted by Wordsworth, in loc.)-(Pulpit Commentary). SL
Near dawn on the first day of the week Mary Magdalene and the other Mary became the first to know that Jesus had been resurrected. When they came to the tomb the seal had been broken and the stone was rolled away. The angel did not roll away the stone to let the Lord out, but rather to let the witnesses in. Our hope in the hereafter is that God or some angel may roll the stone from our grave and that we may arise. The angel urged the women to believe that Jesus had been resurrected. "He is not here; for He is risen, as He said. Come, see the place where the Lord lay." ( Mat_28:6 )-(Charles Box's Commentaries). SL
"He is not here" is a message worthy of angelic transmission and is the most important fact, outside the resurrection of Christ, and is itself an essential portion of it. The empty grave is the one incontestable proof which has confounded every futile effort to cast doubt on the resurrection, and is an impregnable rock of truth upon which every attack of skepticism has invariably been shattered. What became of the body of Christ if he did not indeed rise from the dead? Let any candid mind examine the question honestly, and it will be seen that there is no satisfactory alternative. The theft of any dead body would require motivation, but there was no possibility of any such motivation relative to the body of Christ. IF the disciples stole, would that last one of them have then proceeded to go up and down the earth preaching his resurrection, denying every worldly consideration in order to do so, and suffering at last martyrdom and death to seal a lie with their blood? Indeed, THAT would have been a greater miracle than the resurrection. Did his enemies steal it? If so, they would have produced it to confound his disciples and put an end to the doctrine they hated.-(Coffman Commentaries). SL
Come-δεῦτε (deute)-hither, here, come!), see-ἴδετε (idete)-to know, be acquainted, see) the-τὸν (ton)-the) place-τόπον (topon)-place) where-ὅπου (hopou)-where) the-ὁ (ho)-the) Lord-Κύριος (Kurios)-Lord, (supreme in authority, i.e. (as noun) controller; by implication: Master)) lay-ἔκειτο (ekeito)-to lie, be laid).:
Not only had Jesus risen, but he had left the scenes of the tomb. As a visual evidence of the Lord's resurrection, the women were invited to come and see the place where he bad lain.-(E.M. Zerr's Commentary). SL
The angel invites them to satisfy themselves that Christ's body was no longer in its resting place. That Jesus was designated as "the Lord," ὁ Κύριος, by the disciples is obvious (see John 20:18; John 21:7, etc.-(Pulpit Commentary). SL
come see the place where the Lord lay; "the Lord both of angels and men: the Syriac and Persic versions read, "our Lord"..."here it regards the grave, in which the body of Christ had been laid; and the women are invited by the angel to go along with him, into the sepulchre, to see the place where he had lain; to assure them the more of the truth of his resurrection, that they might, with their own eyes, see that he was gone, who before had beheld where, and how he was laid; ..."-(Gill's Exposition). BH
"He is risen!" The risen Christ belongs to the realm of history. The Christian church exists and has existed and grown since the year of the crucifixion. So enormous a fact cannot be explained without an adequate cause, and it is impossible to find an adequate cause if the resurrection of Christ from the tomb is rejected as fiction.[5] To all insinuations against the historical Christ, it is replied that we know more about the last week of Christ's residence upon this earth than is known of the last week of George Washington, Abraham Lincoln, Franklin D. Roosevelt, and John F. Kennedy all put together! Christ belongs to history, and is indeed the center of history, and so does his resurrection. We know his ancestry, where he was born, where he lived, the craft he learned, the names of his parents, [(half)] brothers-[(Mark 6:3)], and kinspeople, the names and motivation of his enemies, the names and successes and failures of his disciples, their weaknesses, sins, and even their fears. Monumental evidence of the historical Christ is more impressive than that of Rameses II, or Julius Caesar, or Napoleon.-(Coffman Commentaries). SL
The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. The angel encouraged the women against their fears. Let the sinners in Zion be afraid. Fear not ye, for his resurrection will be your consolation. Our communion with him must be spiritual, by faith in his word. When we are ready to make this world our home, and to say, It is good to be here, then let us remember our Lord Jesus is not here, he is risen; therefore let our hearts rise, and seek the things that are above. He is risen, as he said.-(Matthew Henry's Concise Commentary). BH
His resurrection is the proof that redemption has been accomplished. Because of His perfect satisfaction in the work of His Son, God raised Him from the dead (Acts 4:2) and seated Him at His own right hand, thus acknowledging Him as Lord and Christ (Acts 2:33; Acts 2:36). Had the body of the Lord Jesus Christ never come forth from the tomb, it would have been silent evidence that He was either a deceiver or deceived when He declared that He was to give His life a ransom for many (20:28). He would have been simply another martyr to what He believed to be the truth, or else to His own ambitions. But His resurrection, in accordance with His prediction that the third day He would rise again, confirmed His claims and proved that His death was an actual propitiation for sin and that God had accepted it as such.-(Ironside's Notes). SL
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Stephanus Textus Receptus 1550
7 καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι Ἠγέρθη ἀπὸ τῶν νεκρῶν καὶ ἰδού, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν ἐκεῖ αὐτὸν ὄψεσθε· ἰδού, εἶπον ὑμῖν
Matthew 28:7
7 "And go quickly-ταχὺ (tachu)-quickly, speedily (without delay)), and tell-εἴπατε (eipate)-to speak, say) his disciples-μαθηταῖς (mathetais)-a learner, pupil, disciple) that *he is risen-Ἠγέρθη (egerthe)-to lift or rise up) from-ἀπὸ (apo)-from, away from) the *dead-νεκρῶν (nekron)-dead, deceased). And behold-ἰδού (idou)-used as imperative: lo!; -behold!, lo!, see!), he goeth before-προάγει (proagei)-to lead forward, lead forth, (i.e. preceding)) you into Galilee-Γαλιλαίαν (Galilaian)-"Circuit"), there shall ye see-ὄψεσθε (opsesthe)-to look at, behold, see) him: lo-ἰδού (idou)-used as imperative: lo!; -behold!, lo!, see!), I have told you."
Example of Greek word:
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*Ἠγέρθη (egerthe)-he is risen click: Mark 16:6
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*νεκρῶν (nekron)-dead click: Revelation 1:5
Greek Interlinear:
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and tell-εἴπατε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Plural: And go quickly, ["say-YE!"] his disciples that
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he is risen-Ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["He-WAS-ROUSED"] from the
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dead-νεκρῶν: Adjective, Genitive, Plural, Masculine: ["DEAD-ones"]. And
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behold-ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: ["lo!"],
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he goeth before-προάγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["He-IS-BEFORE-LEADING"//"he-is-preceding"] you into Galilee, there
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shall ye see-ὄψεσθε: Verb, Future, Middle-Deponent, Indicative, 2nd Person, Plural: ["YE-SHALL-BE-VIEWING"//"ye-shall-be-seeing"] him:
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lo-ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: ["lo!"], I have told you.
Commentaries:
***There were those that knew Christ after the flesh; but now henceforth know we him so no more, 2 Co. 5:16. It is true, he had a body; but it is now a glorified body. They that make pictures and images of Christ, forget that he is not here, he is risen; our communion with him must be spiritual, by faith in his word, Rom. 10:6-9. (2.) We must seek him with great reverence and humility, and an awful regard to his glory, for he is risen. God has highly exalted him, and given him a name above every name, and therefore every knee and every soul must bow before him-(Matthew Henry). BH
***Go quickly and tell his disciples — Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honour God puts upon those who persevere in his truth, and continue to acknowledge him before men!-(Adam Clarke Commentary). SL
***Goeth before you into Galilee According to his promise, in Matthew 26:32. Jesus did meet the disciples there according to appointment, and gave them their great commission-[(Matthew 28:19)]. But meantime he sustained their faith, above his promise, by several previous appearances unto them.-(Whedon's Commentary). SL
***Go quickly, and tell his disciples. St. Mark significantly adds, "and Peter." The disciples were to believe without seeing. They had deserted Christ in his hour of need, had not stood by the cross, nor aided in his burial; so they were not to be honoured with the vision of angels or the first sight of the risen Lord. This was reserved for the faithful women, who thus received their mission to carry a message to the messengers—a foretaste of the ministry which they should perform in the Church of Christ. He goeth before you (προαìγει ὑμᾶς) into Galilee. The verb is noticeable. It is that used by our Lord himself on his way to the garden of Gethsemane (Matthew 26:32), and it implies the act of a shepherd at the head of his flock, leading them to new pastures (comp. John 10:4). The good Shepherd had been smitten, and the sheep scattered; now under his guidance they were to be reunited. The apostolic band had been temporarily dissolved and disintegrated; the college was again to be reformed, and was to receive its renewed commission in seclusion and peace, that it might return to Jerusalem with unimpaired strength to commence its arduous labours. The place of meeting is in Galilee, where most of his mighty works were done, and where it was safer for the disciples to assemble than at Jerusalem.-(The Pulpit Commentaries). SL
***he goeth before you ] as a true Shepherd before His sheep. It is the same word which ( a ) He Himself used on the evening of the Betrayal, “After I am risen again, I will go before you into Galilee” (Matthew 26:32 ; Mark 14:28 ); which ( b ) is applied to the star “ going before ” the Magi at His nativity-[(Matthew 2:9)], and ( c ) to His own “ going before ” His Apostles on the road towards Jerusalem, where He was to suffer. See note above, ch. 10:32.-(Cambridge Greek Testament). SL
***These women ran quickly to tell the disciples concerning the resurrection. They did so with great reverence and joy. God's pattern is simple, come and believe, then go and tell.-(Charles Box's Commentaries). SL
***[The women were told to hasten, for the disciples were not to endure their sorrow a moment longer than was needful. Peter was mentioned by name that he might know that he was not cast off for his denial-[(Mark 16:7)]. The Lord appeared to some chosen few in Judæa, but the large body of his disciples were to see him in Galilee; see Psalms 16:10, Isaiah 53:10, and many other passages set forth the resurrection of our Lord; his own words, too, had plainly foretold it, yet among the disciples it was so much beyond all expectation that the prophecies had no meaning until made clear by the event itself. Yet these are the men whom the Jews accused of inventing the story of a resurrection!].-(The Fourfold Gospel). SL
Beza Greek New Testament 1598
19 Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ τῶν σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ συνηγμένοι διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς· καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν 20 Καὶ τοῦτο εἰπὼν, ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῦ. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν Κύριον
John 20:19-20
19 "Then-οὖν (oun)-then) the-τῇ (te)-to the) same-ἐκείνῃ (ekeine)-selfsame, that (same, very) day-ἡμέρᾳ (hemera)-day, a day) at evening-ὀψίας (opsias)-it being late, evening, (i.e. either from our three to six o'clock p.m.)), being-Οὔσης (ouses)-being) the-τῇ (te)-the) first day-μιᾷ (mia)-one) of the-τῶν (ton)-of the) week-σαββάτων (sabbaton)-a week, (from sabbath to sabbath)), when-καὶ (kai)-and) the-τῶν (ton)-of the) doors-θυρῶν (thuron)-door, (literally, as an opening for entrance and exit)) *were shut-κεκλεισμένων (kekleismenon)-to shut, shut up), where-ὅπου (hopou)-where) the-οἱ (oi)-the) disciples-μαθηταὶ (mathetai)-taught or trained one) were-ἦσαν (esan)-were) *assembled-συνηγμένοι (sunegmenoi)-to bring or lead together) for-διὰ (dia)-through, on account of, by reason of) fear-φόβον (phobon)-fear, terror, dread) of the-τῶν (ton)-of the) Jews-Ἰουδαίων (Ioudaiion)-Jewish, (belonging to the Jewish nation)), came-ἦλθεν (elthen)-to come) Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)), and-καὶ (kai)-and) stood-ἔστη (este)-to set, place) in-εἰς (eis)-into) the-τὸ (to)-the) midst-μέσον (meson)-midst, (i.e. in the midst of, amongst)), and-καὶ (kai)-and, also) saith-λέγει (legei)-to say, to speak, tell, declare) unto them-αὐτοῖς (autois)-to them), *Peace-Εἰρήνη (Eirene)-peace, unity, concord) be unto you-ὑμῖν (humin)-you:—ye, you, your(-selves)). 20 And-Καὶ (Kai)-and) when he had so-τοῦτο (touto)-this) said-εἰπὼν (eipon)-to speak, say), he shewed-ἔδειξεν (edeixen)-to shew, (i.e. expose to the eyes)) unto them-αὐτοῖς (autois)-to them) his-τὰς (tas)-the) hands-χεῖρας (cheiras)-hand (and arm) and-καὶ (kai)-and, also) his-αὐτοῦ (autou)-of him, of self) *side-πλευρὰν (pleuran)-the side, ribs, (i.e. the side of the body)). Then-οὖν (oun)-then) *were the-οἱ (hoi)-the) disciples-μαθηταὶ (mathetai)-taught or trained one, (i.e. a learner, pupil, disciple)) glad-ἐχάρησαν (echaresan)-to rejoice, be of good cheer, (to be "cheer"ful, (i.e. calmly happy or well-+off)), when they saw-ἰδόντες (idontes)-to know, be acquainted, see) the-τὸν (ton)-the) Lord-Κύριον (Kurion)-lord, master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title))."
Example of Greek word:
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*κεκλεισμένων (kekleismenon)-were shut click: John 20:26
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*συνηγμένοι (sunegmenoi)-assembled click: Matthew 18:20 (gathered together)
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*Εἰρήνη (Eirene)-Peace click: Luke 10:5 // Romans 14:17
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*πλευρὰν (pleuran)-side click: John 19:34
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*ἐχάρησαν (echaresan)-were glad click: Matthew 2:10 (they rejoiced)
Greek Interlinear:
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were shut-κεκλεισμένων: Verb, Perfect, Passive, Participle, Genitive, Plural, Masculine: Then the same day at evening, being the first day of the week, when the doors ["HAVING-been-LOCKED//"having-been-shut"], where the disciples were
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assembled-συνηγμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["having-been-gathered"] for fear of the Jews, came Jesus, and stood
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in-εἰς: PREposition: ["INTO"] the midst, and
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saith-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-sayING"] unto them, Peace be unto you. And when he had so said,
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he shewed-ἔδειξεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-SHOWS"] unto them his hands and his side. Then
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were glad-ἐχάρησαν: Verb, Second-Aorist, Passive-Deponent, Indicative, 3rd Person, Plural: ["WERE-JOYED"//"rejoiced"] the disciples, when they
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when they saw-ἰδόντες: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Masculine: ["PERCEIVING"] the Lord.
Then-οὖν (oun)-then) the-τῇ (te)-to the) same-ἐκείνῃ (ekeine)-selfsame, that (same, very) day-ἡμέρᾳ (hemera)-day, a day) at evening-ὀψίας (opsias)-it being late, evening, (i.e. either from our three to six o'clock p.m.)), being-Οὔσης (ouses)-being) the-τῇ (te)-the) first day-μιᾷ (mia)-one) of the-τῶν (ton)-of the) week-σαββάτων (sabbaton)-a week, (from sabbath to sabbath)),:
The first day of the week ... This was already pinpointed as the time of these events (John 20:1), and therefore the repetition of this fact is emphatic. Chief among the days of the week is Sunday, not Saturday; and this profound change began the day our Lord rose from the dead and met with his disciples. Such New Testament passages at Matthew 28:1; Mark 16:2; Luke 24:1, 26; Acts 20:7; 1 Corinthians 16:2; and Revelation 1:10 are the Scriptural basis for observing Sunday, the first day of the week, as the correct day for Christian assemblies, contributions, communion, and all other acts of corporate Christian worship.-(Coffman Commentaries). SL
Then the same day, &c.] Rather, When therefore it was evening on that day, the first day of the week. Note the great precision of the expression. ‘That day,’ that memorable day, the ‘day of days.’-(Cambridge BSC). BH
The same day at evening - On the first day of the week, the day of the resurrection of Christ.-(Barnes' Notes). BH
Then the same day—when the doors were shut, &c.— "After this, in the evening of the very same day on which he arose and appeared to Mary Magdalene, that is to say the first day of the week; when the disciples were gathered together in a private room, and were comparing their informations concerning his resurrection (Luke 24:33, 34, 35, 36.) after the doors were fastened (θυρων κεκλεισμενων ) for fear of being discovered and broke in upon by the Jews, Jesus himself, whose divine power could easily make his way, came in his usual form, before they were aware, to confirm his love to them, and their faith in him; and, standing in the midst of them, he, instead of upbraiding them for, or taking any notice of their having so shamefully deserted him in his late distress, saluted them in a friendly, affectionate, and authoritative manner, saying, All safety, comfort, and quietness, and the best of prosperity, be to you, as consisting of peace with God, with each other, and in your own souls."-(Thomas Coke Commentary). SL
When the disciples have gathered together, the Lord Jesus comes into their midst. That happens on the first day of the week, the day of His resurrection. This happens again a week later. In Acts 20, it appears to be the day when the believers come together to break bread (Acts 20:7). It is also the day when the needs of the saints are thought of (1 Corinthians 16:2). It is the day of the Lord (Revelation 1:10).-(Kingcomments). SL
"For centuries, the Jewish Sabbath had been associated with Law: six days of work, and then you rest. But the Lord’s Day, the first day of the week, is associated with grace: first there is faith in the living Christ, then there will be works-[(e.g. faithful works; fruitful works of love/obedience)]." [Note: Wiersbe, 1:391, 392.]-(Expository Notes of Dr. Thomas). SL
when-καὶ (kai)-and) the-τῶν (ton)-of the) doors-θυρῶν (thuron)-door, (literally, as an opening for entrance and exit)) were shut-κεκλεισμένων (kekleismenon)-to shut, shut up), where-ὅπου (hopou)-where) the-οἱ (oi)-the) disciples-μαθηταὶ (mathetai)-taught or trained one) were-ἦσαν (esan)-were) assembled-συνηγμένοι (sunegmenoi)-to bring or lead together) for-διὰ (dia)-through, on account of, by reason of) fear-φόβον (phobon)-fear, terror, dread) of the-τῶν (ton)-of the) Jews-Ἰουδαίων (Ioudaiion)-Jewish, (belonging to the Jewish nation)),:
where the disciples were assembled for fear of the Jews; after their scattering abroad upon the taking of Christ, and after his crucifixion was over; and especially after the report of his body being took away, they gathered together, and made fast the doors of the place, lest the Jews should come in upon them, and surprise them; for they might fear, that since they had took away their master's life, theirs must go next; and especially since it was rumoured abroad that they had stole away his body [(Matthew 28:12, /13)], they might be under the greater fear, that search would be made after them, and they be apprehended and brought into trouble on that account:-(Gill's Exposition). BH
having been shut, than, being shut, or, when they were shut: as it is the preterperfect-[(i.e. Perfect tense)], not the present, or imperfect participle. They may, therefore, for aught related by the evangelists, have been made by a miracle to open and give him access.” The reading of the sentence, therefore, ought to be, Jesus came where the disciples were assembled, the doors having been shut for fear of the Jews. This circumstance of the doors being shut is very happily mentioned by John, because it suggests the reason why the disciples took Jesus for a spirit, as Luke tells us they did, Luke 24:37, notwithstanding that the greatest part of them believed he was risen.-(Benson Commentary). BH
John implied that Jesus appeared miraculously even though the disciples had shut up (Gr. kekleismenon, i.e., "locked" NIV) the doors (cf. John 20:26). Jesus’ resurrection body had passed through grave clothes and a rocky tomb. Now it passed through the walls of this structure.-(Expository Notes of Dr. Thomas). SL
Doors were shut ... for fear of the Jews ... Their fears were natural. They had seen their enemies in action and knew that no mercy, restraint, caution, or even honesty could be counted upon to temper the hatred of the Sadducees and Pharisees if they decided to move against them as they had moved against the Lord. It is not known if the doors were locked, or only shut, that question being absolutely immaterial; because the point of the statement is that Christ appeared without the necessity of the doors' being opened. As Westcott said, "The clause (when the doors were shut) - can only have been added to mark the miraculousness of our Lord's appearance."[9]-(Coffman Commentaries). SL
The disciples closed the doors because they are afraid of the Jews. Their Protector has been killed and now as His followers they fear the same fate. But to their great surprise, the Lord – despite the closed doors – comes into their midst. With this, He does not perform a wonder. He simply demonstrates what the resurrection body is. It is a spiritual body that is not bound by time or space. For example, the closed doors of the prison in which Peter was held were no obstacle to the angel who came to free him both times (Acts 5:19; Acts 12:10). For Peter, however, both times the doors had to open to let him out.-(Kingcomments). SL
came-ἦλθεν (elthen)-to come) Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)), and-καὶ (kai)-and) stood-ἔστη (este)-to set, place) in-εἰς (eis)-into) the-τὸ (to)-the) midst-μέσον (meson)-midst, (i.e. in the midst of, amongst)), and-καὶ (kai)-and, also) saith-λέγει (legei)-to say, to speak, tell, declare) unto them-αὐτοῖς (autois)-to them), Peace-Εἰρήνη (Eirene)-peace, unity, concord) be unto you-ὑμῖν (humin)-you:—ye, you, your(-selves)).:
Peace be unto you - The sudden manner of his appearance, and the fact that most of them [(his disciples)] had not before seen him since his resurrection, tended to alarm them. Hence, he addressed them in the usual form of salutation to allay their fears, and to assure them that it was their own Saviour and Friend.-(Barnes' Notes). BH
"peace be unto you", is an usual form of salutation among the Jews; see Genesis 43:23 expressive of all prosperity in soul and body, inward and outward, spiritual and temporal; and here may have a special regard to that peace he said he gave unto them, and left with them, upon his departure from them; and which he had obtained by the blood of his cross, and now preached unto them.-(Gill's Exposition). BH
His first words are words of peace, His peace. It is the peace He promised them while He was still with them (John 14:27). Here He repeats this promise after His resurrection. These are wonderful words in a world at war with God and full of hatred toward those who are in relationship with Christ. With these words He takes away their fear of the Jews.-(Kingcomments). SL
And-Καὶ (Kai)-and) when he had so-τοῦτο (touto)-this) said-εἰπὼν (eipon)-to speak, say), he shewed-ἔδειξεν (edeixen)-to shew, (i.e. expose to the eyes)) unto them-αὐτοῖς (autois)-to them) his-τὰς (tas)-the) hands-χεῖρας (cheiras)-hand (and arm) and-καὶ (kai)-and, also) his-αὐτοῦ (autou)-of him, of self) side-πλευρὰν (pleuran)-the side, ribs, (i.e. the side of the body)).:
he showed them his hands and his side; his hands, which had been pierced with the nails, the marks of which were then to be seen; and which they all knew must be the case, since he was crucified; and his side, which was pierced with a spear, and which left a wide open wound, and which John, who was among them, was an eyewitness of. These he showed, partly to convince them that he was not a spirit, or an apparition, which at first sight they took him to be, from his sudden appearance among them, the doors being locked and barred; and partly to assure them of the truth of his resurrection, and in the same body, as well as to lead them into a view of his great love his suffering the death of the cross for them; and also to observe to them from whence that peace and happiness sprung he had just now saluted them with.-(Gills Exposition). BH
He showed unto them his hands and his side; Luke adds his feet too [(Luke 24:40)]; those parts of his body where were the most undeniable marks of the death he had suffered upon the cross.-(Matthew Poole). BH
He showed unto them his hands ... - In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body. That body had not yet put on its glorified form. It was necessary first to establish the proof of his resurrection, and that could be done only by his appearing as he was when he died.-(Barnes' Notes). BH
He showed unto them his hands and his side. — So it appears that his body bore the marks of the nails and the spear; and these marks were preserved that the disciples might be the more fully convinced of the reality of his resurrection.-(Adam Clarke Commentary). SL
Christ showed them also the wounds in his feet and ate a piece of broiled fish in their presence (Luke 24:36-43). He asked them to handle his body and to be fully convinced of his reality, thus fortifying them forever against any thought that they had merely seen a vision of him, or that his presence was just a spiritual manifestation.-(Coffman Commentaries). SL
He showed them his hands and his side. To convince them he was in his body [resurrection body] and not a ghost. A week later he showed these wounds to Thomas. His resurrection body showed these proofs of his death and his love! Some sixty years later at Patmos, John saw “The Lamb” which appeared to have been killed. It may be that Jesus in Eternity continues in this BODY which shows the evidence of the Cross. If so, the Redeemed will be eternally reminded of God’s act in Christ which set them free!!!-(The Bible Study). SL
Now, Jesus at this point still is bearing the marks of the cross. He showed them His hands, His side. "It's Me." When He is in heaven, He will still be bearing the marks of the cross, for in Revelation chapter 5, when the scroll is in the right hand of Him who is sitting upon the throne and the angel proclaims with a loud voice, "Who is worthy to take the scroll and loose the seals?" And John is weeping because "no one is found worthy in heaven and earth under the sea to take the scroll, or even to look thereon." The elders said unto John, "Behold, weep not, the Lion of the Tribe of Judah has prevailed to take the scroll and loose the seals." And John said, "I turned and I saw Him as a lamb that had been slaughtered." Still the marks of the cross. Isaiah in chapter 52 tells us that all that look upon Him will be astonished, shocked, because His face has been so marred, you can't recognize Him as a human being. In the fifty-third chapter of Isaiah, he tells us that "we, as it were, hid our face from Him." The idea being that His appearance was so shocking that you can't really stand to look. But then he goes on to say, "But He was wounded for our transgressions, bruised for our iniquities." Now, when Jesus returns, He will still be bearing the marks, "for they shall look on Him whom they have pierced."-(Chuck Smith Commentary). SL
Then-οὖν (oun)-then) were the-οἱ (hoi)-the) disciples-μαθηταὶ (mathetai)-taught or trained one, (i.e. a learner, pupil, disciple)) glad-ἐχάρησαν (echaresan)-to rejoice, be of good cheer, (to be "cheer"ful, (i.e. calmly happy or well-+off)), when they saw-ἰδόντες (idontes)-to know, be acquainted, see) the-τὸν (ton)-the) Lord-Κύριον (Kurion)-lord, master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)).:
then were the disciples glad when they saw the Lord; for by these marks in his hands and feet, and side, they were fully convinced, and entirely satisfied, that it was he; and that he was risen from the dead; and who now appeared to them, than which a more delightful sight could not be enjoyed by them; whereby was fulfilled, what he had foretold and promised, John 16:22.-(Gill's Exposition). BH
Then were the disciples glad, when they saw the Lord.—Better, the disciples therefore were glad . . . Their joy arose from the proof of corporeal identity which He had given them in the wounds. Their first impression was that they saw a spirit, and they were afraid, but the conviction that it was indeed the Lord, filled them with joy. (Comp. John 6:19-21, and Luke 24:37; Luke 24:41.)-(Ellicott's Commentary). BH
Apparently the Eleven except Thomas were present (cf. Mark 16:14; John 20:24). How much Thomas missed because he did not meet with the other disciples on the Lord’s Day (cf. Hebrews 10:22-25)! He had to endure a whole week of fear and unbelief unnecessarily. The disciples had gathered in a secure room because they feared the Jewish authorities. The Jewish authorities had crucified their rabbi, so it was reasonable to think that they might come after them as well. Contrast their boldness following Jesus’ ascension just a few weeks later.-(Expository Notes of Dr. Thomas). SL
Glad when they saw the Lord ... This appearance before twelve men (including the two from Emmaus) was authentic and convincing; and they who saw it never wavered or doubted afterward. It was even repeated a week later when Thomas had rejoined them; and this double epiphany to the Twelve constituted the very foundation of Christian evidence. This was the sacred fountain that supplied the evangelistic zeal of the apostles. The certainties established in these scenes enabled them to stand before the whole world shouting the message of redemption in Christ. The conviction made final and permanent by these events sustained them in the fires of persecution and death. The Galilean had triumphed! If the facts here related did not occur, then what did happen? Skepticism has no answer. For nearly two millenia the wisest and best have received this narrative as sacred Gospel. The record here is the truth, and it shall stand forever.-(Coffman Commentaries). SL
I. THE REASONS FOR THE GLADNESS WHICH THE DISCIPLES EXPERIENCED WHEN THEY SAW THE CHRIST. 1. The gloomy feelings of doubt and foreboding experienced by them during many hours past now gave way to the contrasting emotions of relief, satisfaction, and joy. The disciples had been disappointed and cast down by the blow which fell upon them when their Lord was slain. Their hopes had been all but extinguished. They had been bewildered and sad. Now their suspense was at an end, their fears were dispelled, their doubts were removed. The reaction was great. The cloud which had overshadowed them had been black; the more welcome was the burst of sunshine which now illumined their hearts. 2. Their gladness was increased by the resumption of Christ's fellowship and friendship. When they saw the Lord, and heard his well-known and well-loved voice, they appreciated his forwardness to show his interest and affection. He was still their Friend, and they could not tell for what period they might be permitted to enjoy his companionship and counsel. 3. The disciples must have been growingly glad, as they gained through the Resurrection a fuller view of the Lord's nature, character, and office. They experienced the fulfillment of Christ's words, "A little while, and ye shall see me;" "On the third day I shall rise again," etc. Their hope that he would prove to be the Messiah revived. Who must this be whom death itself is powerless to hold?-(The Pulpit Commentaries). SL
Beza Greek New Testament 1598
24 Θωμᾶς δὲ, εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ᾽ αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς 25 Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταὶ, Ἑωράκαμεν τὸν Κύριον. Ὁ δὲ εἶπεν αὐτοῖς, Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω τὴν χεῖρα μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.
John 20:24-25
24 "But-δὲ (de)-yet, but) Thomas-Θωμᾶς (Thomas)-Thomas, one of Christ's apostles) one-εἷς (eis)-one) of-ἐκ (ek)-out of) the-τῶν (ton)-the) twelve-δώδεκα (dodeka)-two (and) ten, (i.e. a dozen:—twelve)), called-λεγόμενος (legomenos)-to "lay" forth, (i.e. he that is surnamed)) Didymus-Δίδυμος (Didumos)-"a twin", (the surname of the apostle Thomas), was-ἦν (en)-was) not-οὐκ (ouk)-no, not) with-μετ (met)-with, in company with) them-αὐτῶν (auton)-them) when-ὅτε (hote)-when) Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)) came-ἦλθεν (elthen)-to come). 25 The other disciples therefore said unto him, We have seen-Ἑωράκαμεν (Herakamen)-to see, behold, discern) the Lord. But-δὲ (de)-but, yet) he said-εἶπεν (eipen)-to speak, say, tell, declare) unto them-αὐτοῖς (autois)-them), Except-Ἐὰν μὴ (ean me)-if...not) I shall see-ἴδω (ido)-to know, be acquainted, see) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) hands-χερσὶν (chersin)-hand (and arm)) the-τὸν (ton)-the) print-τύπον (tupon)-a stroke, mark, type, (i.e. the mark of a stroke or blow, print)) of the-τῶν (ton)-of the) nails-ἥλων (helon)-nail, (i.e. spike:—nail)), and-καὶ (kai)-and, also) put-βάλω (balo)-to cast, throw, (i.e. to put into, insert)) my-μου (mou)-of me) finger-δάκτυλόν (daktulon)-a finger) into-εἰς (eis)-into) the-τὸν (ton)-the) print-τύπον (tupon)-a stroke, mark, type, (i.e. the mark of a stroke or blow, print)) of the-τῶν (ton)-of the) nails-ἥλων (helon)-nail, (i.e. spike:—nail), and-καὶ (kai)-and, also) thrust-βάλω (balo)-to cast, throw, (i.e. to put into, insert)) my-μου (mou)-of me) hand-χεῖρα (cheira)-hand) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) side-πλευρὰν (pleuran)-the side, ribs), I will not-οὐ μὴ (ou me)-no, not, in no wise, by no means) believe-πιστεύσω (pisteuso)-to adhere to, trust, rely on)."
Greek Interlinear:
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was-ἦν: Verb, Imperfect, (No voice stated), Indicative, 3rd Person, Singular: But Thomas one of the twelve, called Didymus, ["WAS"] not with them when Jesus came. The other disciples therefore said unto him,
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We have seen-Ἑωράκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural, Attic: ["WE-HAVE-SEEN"] the Lord. But
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he said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["he-saiD"] unto them,
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Except-Ἐὰν: CONDitional: ["IF-EVER"]
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I shall see-ἴδω: Verb, Second-Aorist, Active, Subjunctive, 1st Person, Singular: ["I-MAY-BE-PERCEIVING"] in his hands the print of the nails, and
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put-βάλω: Verb, Second-Aorist, Active, Subjunctive, 1st Person, Singular:["I-SHOULD-BE-CASTING"//"should-be-thrusting"] my finger into the print of the nails, and
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thrust-βάλω: Verb, Second-Aorist, Active, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-CASTING"//"should-be-thrusting"] my hand into his side,
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I will believe-πιστεύσω: Verb, Future, Active, Indicative, 1st Person, Singular:
-
["I-SHALL-BE-BELIEVING"] not.
But-δὲ (de)-yet, but) Thomas-Θωμᾶς (Thomas)-Thomas, one of Christ's apostles) one-εἷς (eis)-one) of-ἐκ (ek)-out of) the-τῶν (ton)-the) twelve-δώδεκα (dodeka)-two (and) ten, (i.e. a dozen:—twelve)), called-λεγόμενος (legomenos)-to "lay" forth, (i.e. he that is surnamed)) Didymus-Δίδυμος (Didumos)-"a twin", (the surname of the apostle Thomas), was-ἦν (en)-was) not-οὐκ (ouk)-no, not) with-μετ (met)-with, in company with) them-αὐτῶν (auton)-them) when-ὅτε (hote)-when) Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)) came-ἦλθεν (elthen)-to come).:
Thomas knew that Christ was fastened to the cross with nails, and that his side was pierced with a spear; which he, though not present, might have had from John, who was an eyewitness thereof; but though they had all seen him alive, he will not trust to their testimony; nay, he was determined not to believe his own eyes; unless he put his finger into, as well as saw, the print of the nails, and thrust his hand into his side, as well as beheld the wound made by the spear, he is resolved not to believe. And his sin of unbelief is the more aggravated, inasmuch as this disciple was present at the raising of Lazarus from the dead by Christ-[(John 11:43)], and had heard Christ himself say, that he should rise from the dead the third day.-(Gill's Exposition). BH
Thomas is not there when the Lord appears to the disciples for the first time after His resurrection. He has missed something, though. It is beautiful to see how the disciples enthusiastically tell Thomas that they have seen the Lord. They do not admonish him for not being there or tell him how foolish it was of him not to be there. They bear witness to their encounter with the Lord. We see here that the disciples use the title “Lord” not only when they speak to Him, but also when they speak about Him.-(Kingcomments on the Whole Bible). SL
The very form of this speech betokens the strength of the unbelief. "It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had" [Bengel]. How Christ Himself viewed this state of mind, we know from Mark 16:14, "He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen."-(Jamieson Fausset Brown). BH
Was not with them — And, by absenting himself from the company of the disciples, he lost this precious opportunity of seeing and hearing Christ; and of receiving (at this time) the inestimable blessing of the Holy Ghost. Where two or three are assembled in the name of Christ, he is in the midst of them. Christ had said this before: Thomas should have remembered it, and not have forsaken the company of the disciples. What is the consequence? His unbelief becomes 1st. Utterly unreasonable. Ten of his brethren witnessed that they had seen Christ, John 20:25; but he rejected their testimony. 2dly. His unbelief became obstinate: he was determined not to believe on any evidence that it might please God to give him: he would believe according to his own prejudices, or not at all. 3dly. His unbelief became presumptuous and insolent: a view of the person of Christ will not suffice: he will not believe that it is he, unless he can put his finger into the holes made by the nails in his Lord's hand, and thrust has hand into the wound made by the spear in his side. Thomas had lost much good, and gained much evil, and yet was insensible of his state. Behold the consequences of forsaking the assemblies of God's people! Jesus comes to the meeting-a disciple is found out of his place, who might have been there; and he is not only not blessed, but his heart becomes hardened and darkened through the deceitfulness of sin. It was through God's mere mercy that ever Thomas had another opportunity of being convinced of his error-[(John 20:26)]. Reader! take warning.-(Adam Clarke Commentary). SL
Thomas' absence was a tragic loss to him; and what was true of him is true of all Christians in a spiritual sense. He was absent from the assembly, and thus he failed to see the Lord and receive his blessing. That absence contributed to his delinquency in his refusal to believe that anything had really happened in his absence. Absence from Christian worship quickly moves a believer into a posture of doubt and unbelief. "Didymus" means "twin"-(Coffman Commentaries). SL
But-δὲ (de)-but, yet) he said-εἶπεν (eipen)-to speak, say, tell, declare) unto them-αὐτοῖς (autois)-them), Except-Ἐὰν μὴ (ean me)-if...not) I shall see-ἴδω (ido)-to know, be acquainted, see) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) hands-χερσὶν (chersin)-hand (and arm)) the-τὸν (ton)-the) print-τύπον (tupon)-a stroke, mark, type, (i.e. the mark of a stroke or blow, print)) of the-τῶν (ton)-of the) nails-ἥλων (helon)-nail, (i.e. spike:—nail)), and-καὶ (kai)-and, also) put-βάλω (balo)-to cast, throw, (i.e. to put into, insert)) my-μου (mou)-of me) finger-δάκτυλόν (daktulon)-a finger) into-εἰς (eis)-into) the-τὸν (ton)-the) print-τύπον (tupon)-a stroke, mark, type, (i.e. the mark of a stroke or blow, print)) of the-τῶν (ton)-of the) nails-ἥλων (helon)-nail, (i.e. spike:—nail), and-καὶ (kai)-and, also) thrust-βάλω (balo)-to cast, throw, (i.e. to put into, insert)) my-μου (mou)-of me) hand-χεῖρα (cheira)-hand) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) side-πλευρὰν (pleuran)-the side, ribs), I will not-οὐ μὴ (ou me)-no, not, in no wise, by no means)) believe-πιστεύσω (pisteuso)-to adhere to, trust, rely on).:
Thomas, however, is not easily persuaded. The disciples can say as much. To convince Thomas, they will also have told him that the Lord showed them His hands and side. Thomas, namely, responds that he would then like to experience that for himself. He states it strongly. He will not even be content in seeing it either, but he wants to feel it. Until he has felt it, he will definitely not believe it, even though there are so many of them who testify to it.-(Kingcomments on the Whole Bible). SL
We may learn from hence how great is the sin of unbelief; that the best of men are subject to it; and that though this was over ruled by divine providence to bring out another proof Christ's resurrection, yet this did not excuse the sin of Thomas: and it may be observed, that as Thomas would not believe without seeing the marks of the nails and spear in Christ's flesh; so many will not believe, unless they find such and such marks in themselves, which often prove very ensnaring and distressing.-(Gill's Exposition). BH
Now the disciples said, "Hey, we've see Him. He showed us His hands, His side. We've seen Him. He's alive; He's risen." Thomas said, Unless I see his hands in the print of the nails, and I put my finger into the print of the nails, and I thrust my hand into his side, I will not believe ( John 20:25 ). "I've got to see it for myself." Now, you'd think that he would trust these guys. He had been around them for a long time. But Thomas was just the kind that's from Missouri, "You've got to show me."- (Chuck Smith Bible Commentary). SL
I will not believe] Or, I will in no wise believe; the negative is in the strongest form. Comp. John 4:48, John 6:37, &c.-(Cambridge BSC). BH
It is not known what was the ground of the incredulity of Thomas. It is probable, however, that it was, in part, at least, the effect of deep grief, and of that despondency which fills the mind when a long-cherished hope is taken away. In such a case it requires proof of uncommon clearness and strength to overcome the despondency, and to convince us that we may obtain the object of our desires. Thomas has been much blamed by expositors, but he-[(Thomas)] asked only for proof that would be satisfactory in his circumstances. The testimony of ten disciples should have been indeed sufficient, but an opportunity was thus given to the Saviour to convince the last of them of the truth of his resurrection. This incident shows, what all the conduct of the apostles proves, that they had not conspired together to impose on the world. Even they were slow to believe, and one of them refused to rely even on the testimony of ten of his brethren.-(Barnes' Notes). BH
Scrivener's Textus Receptus 1894
26 Καὶ μεθ’ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς μετ’ αὐτῶν. ἔρχεται ὁ Ἰησοῦς, τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν, Εἰρήνη ὑμῖν. 27 εἶτα λέγει τῷ Θωμᾷ, Φέρε τὸν δάκτυλόν σου ὧδε, καὶ ἴδε τὰς χεῖράς μου· καὶ φέρε τὴν χεῖρά σου, καὶ βάλε εἰς τὴν πλευράν μου· καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστός. 28 καὶ ἀπεκρίθη ὁ Θωμᾶς, καὶ εἶπεν αὐτῷ, Ὁ Κύριός μου καὶ ὁ Θεός μου. 29 λέγει αὐτῷ ὁ Ἰησοῦς, Ὅτι ἑώρακάς με, Θωμᾶ, πεπίστευκας· μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.
John 20:26-29
26 "And after eight days, again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he-λέγει (legei)-to say, to speak) to Thomas Reach-Φέρε (Phere)-to bear, carry, (i.e. bring (forth)) hither thy finger, and behold-ἴδε (ide)-see!) my hands, and reach hither-φέρε (phere)-to bear, carry) thy hand, and thrust-βάλε (bale)-to cast, throw, (i.e. to put into, insert)) it into my side, and be-γίνου (ginou)-to become, (i.e. be made)) not-μὴ (me)-no, not) *faithless-ἄπιστος (apistos)-unsteadfast, unfaithful, unbelieving, incredulous), but believing-πιστός (pistos)-trusting, confiding). 28 And Thomas answered-ἀπεκρίθη (apekrithe)-to answer, (i.e. by implication: to respond)), and said unto him, My Lord, and my God. 29 Jesus saith unto him, Thomas, because thou hast seen-ἑώρακάς (heorakas)-to see, discern, take heed) me, thou hast believed-πεπίστευκας (pepisteukas)-to adhere to, trust, rely on): *blessed are-μακάριοι (makarioi)-happy) they that have not seen-ἰδόντες (idontes)-properly: to see, behold), and *yet have believed-πιστεύσαντες (pisteusantes)-to adhere to, trust, rely on)."
Example of Greek word:
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*ἄπιστος (apistos)-faithless click: 1 Corinthians 7:14 (unbelieving)
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*μακάριοι (makarioi)-blessed are click: Matthew 5:5
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*πιστεύσαντες (pisteusantes)-yet have believed click: Ephesians 1:13
Greek Interlinear:
verses 27-29
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saith he-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: Then ["He-IS-sayING"] to Thomas
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Reach-Φέρε: Verb, Present, Active, Imperative, 2nd Person, Singular: ["BE-CARRYING"//"be-you-bringing!"] hither thy finger, and
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behold-ἴδε: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["BE-PERCEIVING"//"be-you-perceiving!"] my hands, and
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reach hither-φέρε: Verb, Present, Active, Imperative, 2nd Person, Singular: ["BE-CARRYING"//"be-you-bringing!"] thy hand, and
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thrust-βάλε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: ["BE-CASTING"//"be-you-thrusting!"] it into my side, and
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be-γίνου: Verb, Present, Middle or Passive Deponent, Imperative, 2nd Person, Singular:["BE-BECOMING"//"be-you-becoming!"] not
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faithless-ἄπιστος: Adjective, Nominative, Singular, Masculine: ["UN-BELIEVing"], but believing. And Thomas answered, and said unto him, My Lord, and my God. Jesus
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saith-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-sayING"] unto him, Thomas, because
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thou hast seen-ἑώρακάς: Verb, Perfect, Active, Indicative, 2nd Person, Singular, Attic: ["YOU-HAVE-SEEN"] me,
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thou hast believed-πεπίστευκας: Verb, Perfect, Active, Indicative, 2nd Person, Singular: ["YOU-HAVE-BELIEVED"]: blessed are they that
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have seen-ἰδόντες: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Masculine: ["PERCEIVING"//"beholding"] not, and
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yet have believed-πιστεύσαντες: Verb, Aorist, Active, Participle, Nominative, Plural, Masculine:["BELIEVing"].
Commentaries:
***Eight days (Sunday to Sunday) elapsed between the two appearances with Thomas absent and Thomas present; and during that period he found his way back to the group. He had once affirmed that he would die with the Lord (John 11:16); but, like the others, he had failed. However, he came back, and that is what counts. He came back, and Jesus came back to meet him. Jesus came back to the man who came back; and therein is a promise of hope for all who will return to the Master. There can be no doubt that the second of these Lord's Day appearances was primarily for the benefit of the absentee.-(Coffman Commentaries). SL
***be not: Rather, become not. The demand for this proof did not make S. Thomas faithless, but it placed him in peril of becoming so.-(Cambridge BSC). BH
***The blessedness of Thomas is not denied, but the rare and richly-favoured lot of those is specially declared, who believe without seeing. For even in the case of the rest of the apostles, it was when they had seen, and not until then that they believed.-(Bengel). BH
***Thomas answered, c.] "The text is plain: Jesus comes in - sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, c. Thomas, perfectly satisfied of the reality of our Lord's resurrection, says unto him,-MY LORD! and MY GOD! i.e. Thou art indeed the very same person,-my Lord whose disciple I have so long been and thou art my God, henceforth the object of my religious adoration. Thomas was the first who gave the title of God to Jesus; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of remark, that from this time forward the whole of the disciples treated our Lord with the most supreme respect, never using that familiarity towards him which they had often used before. The resurrection from the dead gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See John 20:30 / 31."-(Adam Clarke Commentary). SL
***Blessed are they, c.] Thou hast seen, and therefore thou hast believed, and now thou art blessed thou art now happy - fully convinced of my resurrection; yet no less blessed shall all those be who believe in my resurrection, without the evidence thou hast had. From this we learn that to believe in Jesus, on the testimony of his apostles, will put a man into the possession of the very same blessedness which they themselves enjoyed.-(Adam Clarke Commentary). SL
***The Lord questioningly states that Thomas believed because he saw. It is certainly sufficient to be saved, but it is not the highest form of faith. The Lord praises those who have not seen and yet have believed. This applies to all those who came to faith in Him after He returned to heaven (2 Corinthians 5:7). The signs the Lord did we did not see with our own eyes, but we read the signs and we understood their message through the enlightenment of the Holy Spirit. The signs have been translated into spiritual realities for us. For example, we have understood that the sign of the bread from heaven speaks of Him Who had to come from heaven to earth to give us life.-(Kingcomments on the Whole Bible). SL
***Reach hither thy finger ... thy hand ... Neither Christ nor his religion has anything to hide, nothing to conceal or cover up, no issues to avoid or problems to evade. To every unbeliever of all ages, the challenge of the risen Christ still thunders across centuries and millennia: INVESTIGATE! Test the evidence; make your own examination of the facts; and be not faithless but believing. Thus, infidelity was rooted out of the sacred group, and thus it has been rooted out of the heart of every unbeliever throughout history who took the trouble to investigate. This gives the lie to the satanic falsehood that knowledge leads to unbelief. It is the opposite. Ignorance leads to unbelief, as do prejudice, sin, and rebellion in the heart. Thomas is often called "the doubter," but this is only another example of dignifying sin with some other title than its true one. The Lord did not refer to Thomas as a doubter, but as an unbeliever. Thomas answered and said unto him, My Lord and my God. Thomas' confession ranks among the greatest ever made, being one of the ten New Testament passages which declare categorically that Christ is God (see my Commentary on Hebrews, Hebrews 1:8). This confession is the climactic note that crowns the entire theme of John that "Jesus is God." This pinnacle of the sustaining witness of that theme is inherent in the fact that even an apostle who at first would not believe came back to confess, "My Lord and my God." It was absolutely necessary that Thomas' unbelief be removed, and the dramatic and sensational manner in which Jesus removed it had the desired effect; but Jesus thought of the future millions whose faith would have to depend upon the very word of those apostles whose testimony Thomas had refused. In the very nature of things, all men cannot put their fingers in the nail-prints and their hands in his side. Thus, their faith will be a moral judgment, not an intellectual one; and thinking of them, Jesus conferred his divine blessing upon THEM, rather than upon Thomas. "Blessed are they that have not seen, and yet have believed!"-(Coffman Commentaries). SL
Beza Greek New Testament 1598
18 Καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων. Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς
Matthew 28:18
18 "And Jesus came-προσελθὼν (proselthon)-to come to, approach, draw near), and spake-ἐλάλησεν (elalesen)-to talk, speak, tell, utter) unto them-αὐτοῖς (autois)-them, the same), saying-λέγων (legon)-to lay out, say, speak), All-πᾶσα (pasa)-every, all) *power-ἐξουσία (exousia)-privilege, authority, (i.e. the power of rule or government)) is given-Ἐδόθη (Edothe)-to give, deliver (i.e. to give something to someone) unto me-μοι (moi)-I, me) in-ἐν (en)-in) heaven-οὐρανῷ (ourano)-heaven) and-καὶ (kai)-and, also) in-ἐπὶ (epi)-on, upon, over) earth-γῆς (ges)-earth, land)."
Example of Greek word:
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*ἐξουσία (exousia)-power click: Romans 13:1 // Jude 1:25
Greek Interlinear:
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came-προσελθὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: And Jesus ["TOWARD-COMING"//"approaching"],
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and spake-ἐλάλησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["TALKS"//"speaks"] unto them,
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saying-λέγων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["sayING"], All power
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is given-Ἐδόθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular:["WAS-GIVEN"] unto me in heaven and in earth.
unto them-αὐτοῖς (autois)-them, the same): To the eleven disciples-[(Matthew 28:16)]
All-πᾶσα (pasa)-every, all) power-ἐξουσία (exousia)-privilege, authority, (i.e. the power of rule or government) is given-Ἐδόθη (Edothe)-to give, deliver (i.e. to give something to someone) unto me-μοι (moi)-I, me) in-ἐν (en)-in) heaven-οὐρανῷ (ourano)-heaven) and-καὶ (kai)-and, also) in-ἐπὶ (epi)-on, upon, over) earth-γῆς (ges)-earth, land).:
"His meaning is fully explained in the following words: Because he humbled himself, and became obedient unto death, even the death of the cross: therefore God also hath highly exalted him, and given him a name which is above every name; that at his name every knee should bow, of those in heaven, and in earth, and under the earth, and that every tongue should confess him Lord, to the glory of God the Father, Philippians 2:7-11. God hath raised him from the dead, and set him at his own right hand in heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and put all things under his feet, and given him to be the head over all things to (that is, for the benefit of) the church, which is his body, the fulness of him that filleth all in all, Ephesians 1:20-23...The authority and power intended is that which Christ exercises as Son of man and Mediator; but it is evident, if he did not possess all divine perfections, he could not exercise it. Thus Dr. Whitby, “He to whom any office is duly committed, must have sufficient power and wisdom to discharge that office. Now to govern all things in heaven and earth belongs only to him who is the Lord and Maker of them, and therefore is known by this title, both in Scripture and by the heathen. To have power over death, and to be able to raise the dead, is to have that power which is proper to God alone: and to have power over the souls of men, and the knowledge of all hearts, belongs to God alone.” Our Lord, therefore, is invested with, and exercises this authority and power, although as the Son of man, yet not as a mere man, for as such it would have been impossible for him to exercise it, but as a man in whom dwelleth-[("is-dwelling":—Present, Active)] the fulness of the Godhead bodily-[(Colossians 2:9)].-(Benson Commentary). BH
All power is given unto me.—Literally, all authority was given, the tense used being that in which men speak of something that occurred at a given point of time. We may possibly connect it with St. Paul’s use of the same tense in the Greek of Philippians 2:8. The exaltation came, the authority was given, as at the moment of the Resurrection, and as the crown of His obedience unto death..-(Ellicott's Commentary). BH
All power (ἐξιυσιìα) is given (ἐδοìθη, was given) unto me in heaven and in earth. Jesus here asserts that he, as Son of man, has received from the Father supreme authority in heaven and earth, over the whole kingdom of God in its fullest extent. This is net given to him as Son o! God; for, as God, naught can be added to him or taken from him; it is a power which he has merited by his incarnation, death, and Passion (Philippians 2:8-10), which was foretold in the Old Testament, by psalmist (Psalms 2:8; Psalms 8:5-8) and prophet (Daniel 7:13, Daniel 7:14), and with which he was indued on the day that he rose victorious from the grave. So the verb "was given" is in the past tense, because it refers to the dotation arranged in God's eternal purpose, and to the actual investiture at the Resurrection. The power is exercised in his mediatorial kingdom, and will continue to be exercised till he hath put all enemies under his feet, and destroyed death itself (1 Corinthians 15:24-27); but his absolute kingdom is everlasting; as God and Man he reigns forever and ever. This mediatorial authority extends not only over men, so that he governs and protects the Church, disposes bureau events, controls hearts and opinions; but the forces of heaven also are at his command, the Holy Spirit is bestowed by him, the angels are in his employ as ministering to the members of his body.-(The Pulpit Commentaries). SL
In the Authorized Version the word "power" comes from two Greek words, with only a few exceptions, which are DUNAMIS and EXOUSIA. There is a partial blending of these words in their meaning so that they are used somewhat interchangeably, but each has its main or proper meaning. According to Thayer the first word means, "strength, ability, power; inherent power, power residing in a thing by virtue of its nature." He defines the second word, "power of choice, liberty of doing as one pleases; leave or permission." For convenience the first may be defined as "personal strength or ability," the second as, "the right or privilege bestowed on one." The word in this verse is EXOUSIA, which means that God be-stewed upon Christ full right to rule over his kingdom.-(E.M. Zerr's Commentary). SL
All power is given unto me — Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind [(Acts 17:31)]. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed?-(Adam Clarke Commentary). SL
In Genesis 1:26-31 God handed over to man the power to rule over the planet earth. Psalms 115:16 tells us that God rules over the heavens, but He has given the earth unto the children of men. God gave man dominion over his creation on earth, but man yielded this dominion to demonic influence as a result of the Fall in the Garden of Eden. However, when Jesus Christ conquered death, hell and the grave, He legally took back this dominion because He, too, became a man (see Hebrews 2:5-18). Jesus then handed this dominion back over to His Church again in the Great Commission when He said, “All power is given unto me in heaven and in earth. Go ye therefore…” (Matthew 28:18-20) Without this delegating of power, the Church would not have been able to accomplish its task of taking the Gospel to the world.-(Gary H. Everett's Study Notes). SL
IV. THE NARRATIVE RECORDS THE SACRED COMMISSION WITH WHICH JESUS NOW ENTRUSTED HIS DISCIPLES. It must be borne in mind that these servants of Christ had been for a long time closely associated with him, and had thus been prepared for their life-work. So tremendous a trust as this would otherwise be unaccountable. 1. They were to go among men as Christ's representatives, as those entrusted with Divine authority, and they were to act as ambassadors for God. 2. Their special mission was to declare to men who should receive their message and should truly repent, the absolution and remission of sin. The purpose of Christ's coming was to secure pardon and acceptance for sinful men; and this purpose was to be fulfilled by means of the ministry of the apostles and their successors.-(The Pulpit Commentaries). SL
Beza Greek New Testament 1598
19 Ὁ μὲν οὖν Κύριος μετὰ τὸ λαλῆσαι αὐτοῖς, ἀνελήμφθη εἰς τὸν οὐρανὸν, καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ.
Mark 16:19
19 "So-μὲν (men)-truly, certainly, surely, indeed) then-οὖν (oun)-then, therefore, accordingly, consequently, these things being so) after the Lord-κύριος (Kurios)-Lord, (by implication: Master (as a respectful title)) had spoken-λαλῆσαι (lalesai)-to talk, speak, tell, utter) unto them, *he was received up-ἀνελήφθη (anelephthe)-to take up:—receive up, rise) into heaven, and sat-ἐκάθισεν (ekathisen)-to set or put down) on-ἐκ (ek)-out of, from) the right hand of God."
Example of Greek word:
Greek Interlinear:
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had spoken-λαλῆσαι: Verb, Aorist, Active, Infinitive: So then after the Lord ["TO-TALK"//"to-speak"] unto them,
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he was received up-ἀνελήφθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-UP-GOTTEN"//"was-taken-up"] into heaven, and
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sat-ἐκάθισεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["is-seated"] on the right hand of God.
***After the Lord had spoken he went up into heaven. Sitting is a posture of rest, he had finished his work; and a posture of rule, he took possession of his kingdom. He sat at the right hand of God, which denotes his sovereign dignity and universal power. Whatever God does concerning us, gives to us, or accepts from us, it is by-[("thru")] his Son. Now he is glorified with the glory he had before the world-[(John 17:5)]. The apostles went forth, and preached every where, far and near. Though the doctrine they preached was spiritual and heavenly, and directly contrary to the spirit and temper of the world-[(i.e. Satan)]; though it met with much opposition, and was wholly destitute of all worldly supports and advantages; yet in a few years the sound went forth unto the ends of the earth.-(Matthew Henry). BH
***and sat on the right hand of God; the Ethiopic version adds, "his own Father", and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming [(Matthew 24:30)].-(Gill's Exposition). BH
***This event happened 40 days after the appearances that the writer just recorded (cf. Acts 1:3). He narrated the ascension and session of Jesus simply. The title "Lord Jesus" occurs only here and in Luke 24:3 in the Gospels. Jesus of Nazareth became Lord to His disciples, in the sense of sovereign master, following His resurrection. He was that always, but the Resurrection taught the disciples that that is what He was.-(Expository Notes of Dr. Thomas). SL
***"The resurrection of Jesus Christ is not merely the greatest event of history, it is the hinge on which all history turns. If Christ died and lies still in his grave like other men, then the whole preaching of the apostles falls to the ground. It is plain he can afford us no help of the kind we especially need - he cannot hear our prayer, he cannot guide our life. His own word has failed, for he said he would rise. The whole revelation of God he made, all the information about things unseen and future, has doubt cast upon it. It is the resurrection of Jesus that establishes a clear and close connection between this world and the unseen and spiritual world.
If he rose from the dead, then the world into which he is gone is real, and his invitation to us to join him there is one we may confidently trust to. It becomes us, therefore, to consider with candour and seriousness whatever difficulties men have felt in accepting as true this stupendous fact."-(Marcus Dods). BH
***After the Lord had spoken — These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.-(Adam Clarke Commentary). SL
1 Corinthians 15:14
14 “And if-εἰ (ei)-if) Christ be not risen, then is our preaching-κήρυγμα (kerugma)-a cry, proclamation (especially of the gospel; by implication, the gospel itself):—preaching) vain-κενὸν (kenon)-vain, empty), and your faith-πίστις (pistis)-faith, faithfulness, steadfastness) is also vain-κενὴ (kene)-vain, empty):”
1 Corinthians 15:17
17 “And if-εἰ (ei)-if) Christ be not raised, your faith-πίστις (pistis)-faith, faithfulness, steadfastness) is vain-ματαία (mataia)-vain, unprofitable, useless), ye are-ἐστὲ (este)-"you are", (second person plural of 'to be')) yet-ἔτι (eti)-as yet, yet, still) in your sins-ἁμαρτίαις (hamartias)-sin, error, offense).”
2 Timothy 1:10
10 “But is now made manifest by the appearing of our Saviour-σωτῆρος (soteros)-a saviour, preserver, deliverer) Jesus Christ, who hath abolished-καταργήσαντος (katargesantos)-to make thoroughly inactive) death, and hath brought life and immortality to light-φωτίσαντος (photisantos)-to shed rays, i.e. to shine or (transitively) to brighten up (literally or figuratively):—enlighten, illuminate, (bring to, give) light, make to see)), through-διὰ (dia)-by means of) the gospel-εὐαγγελίου (evaggeliou)-good news, (i.e. the Gospel of God; the Gospel of Christ; The Gospel of the Kingdom)):”
Scrivener's Textus Receptus 1894
30 Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν αὐτοῦ, ἃ οὐκ ἔστι γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ. 31 ταῦτα δὲ γέγραπται, ἵνα πιστεύσητε ὅτι ὁ Ἰησοῦς ἐστιν ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ.
John 20:30-31
30 "And many-Πολλὰ (Polla)-much, many) other *signs-σημεῖα (semeia)-a sign, mark, signal, miracle, token, wonder) truly did Jesus in the presence-ἐνώπιον (enopion)-in the face or sight of) of his disciples, which are not-οὐκ (ouk)-no, not) written-γεγραμμένα (gegrammena)-to be written, (i.e. to "grave", especially to write)) in this book-βιβλίῳ (biblio)-a roll:—bill, book, scroll, writing): 31 But-δὲ (de)-but, moreover, now) these are written-γέγραπται (gegraptai)-to be written, (i.e. to "grave", especially to write)), that-ἵνα (hina)-that, so that, in order that) ye might believe-πιστεύσητε (pisteusete)-to adhere to, trust, rely on) that Jesus-Ἰησοῦς (Iesous)-Jesus, (the Son of God, the Saviour of mankind)) is-ἐστιν (estin)-'to be') the Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) the Son of God-Θεοῦ (Theou)-God, (God the Father)), and-καὶ (kai)-and, also) that-ἵνα (hina)-that, so that, (i.e. to the end that)) *believing-πιστεύοντες (pisteuontes)-to adhere to, trust, rely on) ye might have-ἔχητε (echete)-to have, (i.e. to hold)) life-ζωὴν (zoen)-life, motion, activity) through-ἐν (en)-in) his Name."
Example of Greek word:
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*σημεῖα (semeia)-signs click: Matthew 24:24
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*πιστεύοντες (pisteuontes)-believing click: 1 Peter 1:8
Greek Interlinear:
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are written-γέγραπται: Verb, Perfect, Passive, Indicative, 3rd Person, Singular: And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these ["HAS-been-WRITTEN"], that
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ye might believe-πιστεύσητε: Verb, Aorist, Active, Subjunctive, 2nd Person, Plural: ["YE-SHOULD-BE-BELIEVING"] that Jesus
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is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the Christ the Son of God, and that
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believing-πιστεύοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["BELIEVING"]
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ye might have-ἔχητε: Verb, Present, Active, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-HAVING"] life through his Name.
Commentaries:
***These are written - Those recorded in this gospel. That ye might believe ... - This is a clue to the design which John had in view in writing this gospel. The whole scope or end of the book is to accomplish two objects: 1. To prove that Jesus was the Messiah; and, 2. That they who looked at the proof might be convinced and have eternal life. This design is kept in view throughout the book. The miracles, facts, arguments, instructions, and conversations of our Lord all tend to this. This point had not been kept in view so directly by either of the other evangelists, and it was reserved for the last of the apostles to collect those arguments, and make out a connected demonstration that Jesus was the Messiah. If this design of John is kept steadily in view, it will throw much light on the book, and the argument is unanswerable, framed after the strictest rules of reasoning, infinitely beyond the skill of man, and having throughout the clearest evidence of demonstration.-(Barnes' Notes). BH
***I. JOHN'S PURPOSE. Many books have been written to destroy faith; here is a book written to produce it. If a man believes a lie, it is true kindness to destroy his faith in it; equally, if he does not yet believe the truth, it is a duty to do all one can to help him into faith. This was the bright work of John, not to pull down, but to build up; not to destroy faith, but to produce it. Certainly in producing a new faith he destroyed an old one; but the decaying and vanishing of the old was not felt in the joy of welcoming the new. To believe is to be strong, to doubt is to be weak. And now suppose one begins to read through John's Gospel, musing over the strange things there recorded—miracles of healing, language about the life, the light, the bread, the vine, the shepherd, pondering the raising of Lazarus, and still later the raising of Jesus—he might be inclined to say, "I cannot make anything of it; it looks utterly inexplicable." Then he comes to the words here, and how he ought to be helped. This work was not written to bewilder; if it does bewilder, such was not the writer's intent. John, a believing man himself, wanted to lead others to believe. His attachment to Christ was not the blind attachment of a fanatic. It was not an ignorant trust. John was not a hired advocate, not a skilful arranger of facts, hiding away what might be difficult to explain or awkward to reveal. II. THE EVIDENT RESULT. Let us be true to ourselves, giving the book fair play, and the end will be the receiving of eternal life. Out of Christ we are all made to feel that the excellency of our present life is indeed in earthen vessels. A sudden accident, a few hours of disease, and all is gone. Without Jesus we know not where we are going, or what may happen to us. But, believing in Jesus, we are sure of a life hid away from all the perils of this present world. John does not put forward this book as furnishing the best arguments he can supply. It is rather Christ's own sufficient appeal to all who have an honest desire for salvation and eternal life. If there be not enough in this book to persuade us, neither would we be persuaded if Jesus himself were to come in bodily form. They that love the New Testament will be fullest of eternal life, for they will be fullest of faith and freest from doubts. The words of Jesus will never be to them as common words. Looking round on the widely spread and deeply penetrating evil of the world, they will feel that only he holds in his hands the complete remedy for it. The claim of Jesus is one that can never pass away, seeing it is the claim of the Son of God—the claim not merely of his appointment, but of his nature.—Y.-(The Pulpit Commentaries). SL
***That ye might believe — What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life.-(Adam Clarke Commentary). SL
***This is the statement of the purpose of John, every line in the Gospel having been related to the purpose in view here. John never intended his Gospel as merely another biography of Christ. He consciously omitted much material found in the synoptics-[(of Matthew, Mark, Luke)] and introduced a wealth of material found nowhere else, intimate, personal things which only he could relate, and also material of another kind, such as that relating to the resurrection of Lazarus-[(John 11)] and the healing of the man born blind-[(John 9)]. . . . This chapter concluded John's proof of the resurrection of Jesus Christ; but, in the larger view, the purpose of the whole gospel was the presentation and proof of Jesus as God come in human form. Of such a being, and in that context, as John was at constant pains to demonstrate, the resurrection was to have been expected. No grave could hold the Lord of Life. -(Coffman Commentaries). SL
***The unbelief of a believer (Thomas) is the reason for the [(Holy)] Spirit to have the last two verses of this chapter written. From the many signs of the Lord, John, guided by the Holy Spirit, wrote down a selection in his Gospel. The purpose of all these signs is to present the majesty of the Lord Jesus, to focus all attention on Him alone as the Christ, the Son of God, and to have fellowship with Him. The latter is possible through the life that all who believe possess. In his first letter-[(1 john)], John deals extensively with that fellowship.-(Kingcomments). SL
***So, John was writing his gospel with a definite purpose in mind, and that is to make believers out of people. That's why this gospel was written, that you might believe that Jesus is the Christ, or the Messiah, the Son of the living God, and by believing might have life in His name. That is why the gospel of John is the best thing you can put into the hands of a sinner to read. Encourage them to read the gospel of John, because God's Word will not return void. This gospel was written to convince people that Jesus was the Messiah, the Son of God, in order that by their believing they might have life through Him.-(Chuck Smith). SL
Scrivener's Textus Receptus 1894
3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 4 τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ, κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ πατρὸς ἡμῶν· 5 ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων ἀμήν.
Galatians 1:3-5
3 "Grace-χάρις (charis)-grace, graciousness, (i.e. act of favoring)) be to you and-καὶ (kai)-and, also) peace-εἰρήνη (eirene)-peace, unity, concord), from God the Father, and from our Lord Jesus Christ, 4 Who gave-δόντος (dontos)-to give) himself-ἑαυτὸν (eauton)-himself) for-ὑπὲρ (huper)-for the sake of, in behalf of) our sins-ἁμαρτιῶν (hamartion)-sin, error, offense), that he might deliver-ἐξέληται (exeletai)-to take up out of, (middle voice: to select; figuratively: to release:—deliver, pluck out, rescue)) us from-ἐκ (ek)-out of) this present-ἐνεστῶτος (enestotos)-to put or place in, (participle) be instant:—come, be at hand, present) *evil-πονηροῦ (ponerou)-the evil, (in the ethical sense; wicked, evil, bad)) world-αἰῶνος (aionos)-age, indefinite time, dispensation), according to-κατὰ (kata)-according to) the will-θέλημα (thelema)-will, desire, pleasure, choice) of God, and our Father, 5 To whom be glory-δόξα (doxa)-glory, (i.e. praise, honour, glory, worship)) for-εἰς (eis)-into) ever-αἰῶνας (aionas)-to the ages of the ages, (i.e. ever, evermore, forevermore)) and ever-αἰώνων (aionon)-to the ages of the ages, (i.e. ever, evermore, forevermore)), Amen-ἀμήν (amen)-properly: firm, i.e. (figuratively) trustworthy; adverbially: surely (often as interjection: so be it):—amen, verily))."
Example of Greek word:
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*πονηροῦ (ponerou)-evil click: Luke 6:45
Greek Interlinear:
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gave-δόντος: Verb, Second-Aorist, Active, Participle, Genitive, Singular, Masculine: Grace be to you and peace, from God the Father, and from our Lord Jesus Christ, Who ["One-GIVING"] himself for our sins, that
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he might deliver-ἐξέληται: Verb, Second-Aorist, Middle, Subjunctive, 3rd Person, Singular: ["He-MAY-BE-OUT-LIFTING"//"he-may-be-delivering"] us from this
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present-ἐνεστῶτος: Verb, Perfect, Active, Participle, Genitive, Singular, Masculine: ["present"] evil world, according to the will of God, and our Father, To whom be glory for ever and ever, Amen.
Commentaries:
***That he might deliver us- The word used here (ἐξέληται exelētai) properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might "rescue or deliver" us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, "this present evil world." The grand purpose was, to rescue sinners from the dominion of this world, and to separate them unto God.-(Barnes' Notes). BH
***Who gave himself for our sins — Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins.-(Adam Clarke Commentary). SL
***For our sins: literally touching our sins. Another reading with less documentary evidence, and no better internal probability, is on behalf of our sins, as in 1 Corinthians 15:3. The whole clause receives its only and sufficient explanation in the teaching of Romans 3:24-26 (see note) that Christ was set forth in His blood in order to reconcile with the justice of God, and thus make possible, the justification of believers, i.e. the pardon of their sins.-(Joseph Beet's Commentary). SL
***Who gave himself... The essential Christian doctrine of Christ's vicarious sacrifice of himself to save people from sin is here emphasized in order to contrast the true source of salvation in Christ with the false premise of the Judaizers which made redemption to depend upon observing forms and ceremonies of the Law of Moses. In the last clause of this verse, Paul noted that Christ's giving himself was according to the will of God. Deliver... suggests rescue from a state of utter helplessness. However, the deliverance made possible in Christ is not universally applicable to sinners apart from their response-[(i.e. believe)] to the gospel. As Howard put it, "Such a rescue is not the universal and automatic consequence of the cross, but is a provided possibility-[(to whosoever believes)]."[15]. This present evil world... The world is evil in the sense of its populations being largely dominated by the influence of Satan. As an apostle said, "The whole world lieth in the evil one" (1 John 5:19). This has always been true, but there was a special sense in which the world of Paul's day was "evil." The pagan culture of the ancient Roman empire represented the culmination of long centuries of mankind's turning away from God and walking in darkness. To whom be the glory for ever and ever. Amen. The paramount function of all created things is to glorify God. It is true of the material universe. "The heavens declare the glory of God" (Psalms 19:1). It is true of the angels; for when they appeared at the birth of Christ, their song was "Glory to God in the highest" (Luke 2:14). It is even true of all the lower forms of life.-(Coffman Commentaries). SL
***That he might deliver us from the present evil world — From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures. To whom be glory — For this his gracious will.-(Wesley's Explanatory Notes). SL
***Christ our Sacrifice. I. Whereas Christ is the giver of Himself it follows that His death and sacrifice were voluntary. II. Therefore all merit and satisfaction for sin are reduced to the person of Christ, and there are no human satisfactions for sin, nor meritorious works done by us. III. Christ our sacrifice works love in us.—We must in mind and meditation come to the cross of Christ. 1. The consideration of His endless pains for our sins must breed in us a godly sorrow. If He sorrowed for them, much more must we. 2. This knowledge is the beginning of amendment of life.
3. Is the foundation of comfort in them that truly turn to Christ. IV. Christ gave Himself that He might deliver us from this evil world.— 1. We must be grieved at the wickedness of the world. 2. We must not fashion ourselves to the wicked lives of the men of this world. 3. Seeing we are taken out of this world-[(i.e. from the domain of Satan)], our dwelling must be in heaven.—Perkins.-(Preacher's Complete Homiletical). SL
***Now in speaking of Jesus Christ, he declares that He "gave himself for our sins, that he might deliver us from this present evil world." This world is governed by Satan. Jesus called Satan the prince of this world. And referring to him said, "The prince of this world is coming, and has nothing in me" ( John 14:30 ). When Satan tempted Christ by showing to Him the kingdoms of the world and the glory of them, and promised to give them to Jesus, if He would just bow down to Satan, Satan bragged, They are mine and I can give them to whomever I will-[(Matthew 4:8-10)]. Jesus did not dispute that. And because Satan is the god of this world, because it is under his control, being given to him by man, it is a present evil world but the purpose of Jesus Christ is to deliver you, His children, from this present evil world. That is God's will to deliver you from it.-(Chuck Smith). SL
(2 Timothy 3:16-17)
16 "All Scripture is given by inspiration of God-θεόπνευστος (theopneustos)-God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect-ἄρτιος (artios)-fitted, perfected, fully ready, (by implication) complete:—perfect)), thoroughly furnished-ἐξηρτισμένος (exertismenos)-to fit out, (i.e. to furnish perfectly, equip completely)) unto all good works-ἔργον (ergon)-work, deed, doing, labour, (by implication: an act))."
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