1When morning came, all the chief priests and elders of the people took counsel against Jesus to put Him to death. 2And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor. 3Then Judas, His betrayer, seeing that He was condemned, repented and brought back the thirty pieces of silver to the chief priests and elders, 4saying, I have sinned by betraying innocent blood. And they said, What is that to us? You see to it. 5And he threw down the pieces of silver in the temple and departed, and went and hanged himself. 6And the chief priests took the silver pieces and said, It is not lawful to put them into the treasury, because it is the price of blood. 7And they took counsel and bought with them the potter's field, to bury strangers in. 8Therefore that field has been called the Field of Blood to this day. 9Then was fulfilled what was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of Him who was valued, whom they of the children of Israel valued, 10and gave them for the potter's field, as the Lord directed me. 11And Jesus stood before the governor. And the governor questioned Him, saying, Are You the King of the Jews? And Jesus said to him, It is as you say. 12And while He was being accused by the chief priests and elders, He answered nothing. 13Then Pilate said to Him, Do You not hear how many things they witness against You? 14But He answered him not one word, so that the governor marveled greatly. 15Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. 16And at that time they had a notorious prisoner called Barabbas. 17Therefore, when they had gathered together, Pilate said to them, Whom do you want me to release to you? Barabbas, or Jesus who is called Christ? 18For he knew that they had delivered Him over because of envy. 19While he was sitting on the judgment seat, 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. 20But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. 21The governor answered and said to them, Which of the two do you want me to release to you? They said, Barabbas! 22Pilate said to them, What then shall I do with Jesus who is called Christ? They all say to him, Let Him be crucified! 23And the governor said, Why, what evil has He done? But they cried out all the more, saying, Let Him be crucified! 24When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, I am innocent of the blood of this just Person. You see to it. 25And all the people answered and said, His blood be on us and on our children. 26Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. 27Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison against Him. 28And they stripped Him and put a scarlet robe on Him. 29And when they had woven a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, Hail, King of the Jews! 30And they spat on Him, and took the reed and struck Him on the head. 31And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to crucify Him. 32Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. 33And when they had come to a place called Golgotha, that is to say, Place of a Skull, 34they gave Him vinegar mixed with gall to drink. But when He had tasted it, He would not drink. 35And they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: They divided My garments among them, and for My clothing they cast lots. 36And sitting down, they kept watch over Him there. 37And they put up over His head the accusation written against Him: THIS IS JESUS THE KING OF THE JEWS. 38And two robbers were crucified with Him, one on the right and another on the left. 39And those who passed by blasphemed Him, wagging their heads 40and saying, You who destroys the temple and builds it in three days, save Yourself! If You are the Son of God, come down from the cross. 41Likewise the chief priests also, mocking with the scribes and elders, said, 42He saved others; He has no power to save Himself. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. 43He trusted in God; let Him deliver Him now if He will have Him; for He said, I am the Son of God. 44Even the robbers who were crucified with Him reviled Him with the same thing. 45Now from the sixth hour until the ninth hour there was darkness over all the land. 46And about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, My God, why have You forsaken Me? 47Some of those who stood there, when they heard that, said, This Man calls for Elijah. 48And immediately one of them ran and took a sponge, filled it with vinegar and put it on a reed, and gave Him to drink. 49The rest said, Let be; let us see if Elijah will come to save Him. 50And Jesus cried out again with a loud voice, and yielded up His spirit. 51Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53and coming out of the graves after His resurrection, they went into the holy city and were manifest to many. 54Now when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, Truly this was the Son of God! 55And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, 56among whom were Mary Magdalene, Mary the mother of Jacob and Joses, and the mother of Zebedee's sons. 57And when evening had come, there came a rich man from Arimathea, named Joseph, who himself was also a disciple of Jesus. 58He went to Pilate and asked for the body of Jesus. And Pilate commanded the body to be given. 59And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. 61And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 62And on the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, 63saying, Sir, we remember, while He was still alive, how that deceiver said, After three days I will rise. 64Therefore, command that the tomb be made secure until the third day, that His disciples not come by night and steal Him away, and say to the people, He has risen from the dead. So the last deception will be worse than the first. 65Pilate said to them, You have a guard; go your way, make it as secure as you know how. 66So they went and made the tomb secure, sealing the stone and setting the guard.
Jamieson Fausset Brown Bible Commentary 3 JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( =
Μάρκ. 15:1;
Λουκ. 23:1;
Ιωάν. 18:28). (
Ματθ. 27:1-
Ματθ. 27:10)
Then Judas, which had betrayed him, when he saw that he was condemned--The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies power: and if so, his remorse would come upon him with all the greater keenness.
repented himself--but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (
2Κορ. 7:10).
and brought again the thirty pieces of silver to the chief priests and elders--A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!
4 Saying, I have sinned in that I have betrayed the innocent blood--What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (
Ιωάν. 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime.
And they said, What is that to us? see thou to that--"Guilty or innocent is nothing to us: We have Him now--begone!" Was ever speech more hellish uttered?
5 And he cast down the pieces of silver--The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.
in the temple--the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet--"I cast them to the potter in the house of the Lord" (
Ζαχ. 11:13).
and departed, and went and hanged himself--For the details, see on
Πράξ. 1:18.
6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury--"the Corban," or chest containing the money dedicated to sacred purposes (see on
Ματθ. 15:5).
because it is the price of blood--How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.
9 Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (
Ζαχ. 11:12-
Ζαχ. 11:13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (
Ματθ. 21:4-
Ματθ. 21:5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in
Ματθ. 16:14; because he stood first in the volume of the prophets [as he proves from the learned DAVID KIMCHI] therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of JEREMY, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (
Λουκ. 24:41), "All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms," or the Book of Hagiographa, in which the Psalms were placed first."
51 SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( =
Μάρκ. 15:38-
Μάρκ. 15:47;
Λουκ. 23:47-
Λουκ. 23:56;
Ιωάν. 19:31-
Ιωάν. 19:42). (Mat. 27:51-66)
And, behold, the veil of the temple was rent in twain from the top to the bottom--This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"--"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest" (
Εβρ. 9:8). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times" (
Λευ. 16:14) --to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins (
Εβρ. 10:4), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed--in a picture, or rather, was dramatically represented, in those symbolical actions--nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"--"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him--"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on
Εβρ. 10:19-
Εβρ. 10:22.
An Earthquake--The Rocks Rent--The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection (
Ματθ. 27:51-
Ματθ. 27:53).
51 and the earth did quake--From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.
and the rocks rent--"were rent"--the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.
52 And the graves were opened; and many bodies of the saints which slept arose--These sleeping saints (see on
1Θεσ. 4:14) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead" (
Πράξ. 26:23;
1Κορ. 15:20,
1Κορ. 15:23;
Κολ. 1:18;
Αποκ. 1:5).
and went into the holy city--that city where He, in virtue of whose resurrection they were now alive, had been condemned.
and appeared unto many--that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (
2Βασ. 13:21) --which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.
The Centurion's Testimony (
Ματθ. 27:54).
54 Now when the centurion--the military superintendent of the execution.
and they that were with him watching Jesus, saw the earthquake--or felt it and witnessed its effects.
and those things that were done--reflecting upon the entire transaction.
they feared greatly--convinced of the presence of a Divine Hand.
saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, the similar testimony of the penitent thief--"This man hath done nothing amiss"--on
Λουκ. 23:41.
The Galilean Women (
Ματθ. 27:55-
Ματθ. 27:56).
55 And many women were there beholding afar off, which followed Jesus--The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."
from Galilee, ministering unto him--As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on
Λουκ. 8:1-
Λουκ. 8:3), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.
56 Among which was Mary Magdalene--(See on
Λουκ. 8:2).
and Mary the mother of James and Joses--the wife of Cleophas, or rather Clopas, and sister of the Virgin (
Ιωάν. 19:25). See on
Ματθ. 13:55-
Ματθ. 13:56.
and the mother of Zebedee's children--that is, Salome: compare
Μάρκ. 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.
The Taking Down from the Cross and the Burial (
Ματθ. 27:57-
Ματθ. 27:60).
For the exposition of this portion, see on
Ιωάν. 19:38-
Ιωάν. 19:42.
The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (
Ματθ. 27:61).
61 And there was Mary Magdalene, and the other Mary--"the mother of James and Joses," mentioned before (
Ματθ. 27:56).
sitting over against the sepulchre--(See on
Μάρκ. 16:1).
The Sepulchre Guarded (
Ματθ. 27:62-
Ματθ. 27:66).
62 Now the next day, that followed the day of the preparation--that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (
Ιωάν. 19:31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.
63 Saying, Sir, we remember that that deceiver--Never, remarks BENGEL, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.
said, while he was yet alive--Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.
After three days--which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."
I will rise again--"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.
64 Command therefore that the sepulchre be made sure--by a Roman guard.
until the third day--after which, if He still lay in the grave, the imposture of His claims would be manifest to all.
and say unto the people, he is risen from the dead--Did they really fear this?
so the last error shall be worse than the first--the imposture of His pretended resurrection worse than that of His pretended Messiahship.
65 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. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.
66 So they went, and made the sepulchre sure, sealing the stone--which Mark (
Μάρκ. 16:4) says was "very great."
and setting a watch--to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.