When morning came
The phrase "when morning came" indicates the early hours of the day, a time traditionally associated with new beginnings and light. In the context of this verse, however, it marks the continuation of a dark and unjust series of events. The Greek word for "morning" (πρωΐ, proi) suggests the first watch of the day, emphasizing the urgency and premeditated nature of the actions taken by the religious leaders. Historically, Jewish trials were not to be conducted at night, so this morning meeting was likely an attempt to legitimize the previous night's illegal proceedings.

all the chief priests and elders of the people
This phrase underscores the unity and collective decision-making of the Jewish leadership. The "chief priests" (ἀρχιερεῖς, archiereis) were the leading religious figures, including the high priest and those of significant influence in the Sanhedrin. The "elders" (πρεσβύτεροι, presbyteroi) were respected leaders and representatives of the people. Together, they represented the highest religious authority in Israel. Their involvement highlights the gravity of the situation and the widespread rejection of Jesus by the established religious order.

conspired against Jesus
The word "conspired" (συμβούλιον, symboulion) implies a secretive and deceitful plan. This conspiracy was not a spontaneous decision but a calculated effort to eliminate Jesus, whom they saw as a threat to their authority and religious traditions. The use of this term reveals the depth of their animosity and the lengths to which they were willing to go to silence Him. It also fulfills the prophetic scriptures that foretold the Messiah would be rejected by His own people.

to put Him to death
The ultimate goal of their conspiracy was "to put Him to death." This phrase starkly reveals the severity of their intentions. The Greek word for "death" (θανατόω, thanatoo) indicates a judicial execution, reflecting their desire to not only kill Jesus but to do so under the guise of legal righteousness. This action was the culmination of their rejection of Jesus' teachings and His claim to be the Son of God. It also sets the stage for the fulfillment of God's redemptive plan through the crucifixion, where Jesus' death would bring life to all who believe in Him.

They bound Him
The act of binding Jesus signifies the physical restraint placed upon Him, symbolizing the spiritual and judicial constraints imposed by the religious leaders. The Greek word used here is "δέω" (deo), which means to tie or bind. This act of binding is deeply symbolic, representing the binding of the sacrificial lamb, as Jesus is often referred to as the Lamb of God. In a broader theological context, this binding can be seen as the fulfillment of Old Testament prophecies, such as Isaiah 53, which speaks of the suffering servant who is led like a lamb to the slaughter. The binding also reflects the human attempt to control and subdue the divine, a theme that resonates throughout the Passion narrative.

led Him away
The phrase "led Him away" indicates the transition from the religious trial to the civil trial. The Greek word "ἀπάγω" (apago) means to lead away or to bring forth. This movement from one place to another is not just physical but also symbolic of the shift in responsibility from the Jewish authorities to the Roman authorities. Historically, this reflects the Jewish leaders' inability to carry out capital punishment under Roman rule, necessitating their delivery of Jesus to the Roman governor. This act of leading away also fulfills the prophetic imagery of the suffering servant being led to his fate, as seen in Isaiah 53:7.

handed Him over
The phrase "handed Him over" is translated from the Greek word "παραδίδωμι" (paradidomi), which means to deliver or betray. This term is significant in the Passion narrative, as it is the same word used to describe Judas Iscariot's betrayal of Jesus. The act of handing over is a legal term, indicating the transfer of custody and responsibility. In a theological sense, this handing over is part of the divine plan for redemption, as Jesus is delivered into the hands of sinners to fulfill His mission of salvation. It also highlights the culpability of both Jewish and Roman authorities in the crucifixion of Christ.

to Pilate the governor
Pontius Pilate, the Roman governor, plays a crucial role in the trial and crucifixion of Jesus. The title "governor" is translated from the Greek "ἡγεμών" (hegemon), which refers to a leader or ruler. Pilate's involvement is significant historically and theologically. Historically, Pilate was the prefect of Judea from AD 26-36, known for his harsh rule and insensitivity to Jewish customs. His role in the trial of Jesus is well-documented in both biblical and extra-biblical sources, such as the writings of Josephus and Tacitus. Theologically, Pilate represents the worldly authority that, despite recognizing Jesus' innocence, succumbs to political pressure and expediency. His interaction with Jesus highlights the tension between earthly power and divine authority, a theme that resonates throughout the Gospels.

When Judas
The name "Judas" is derived from the Hebrew name "Judah," meaning "praise." Judas Iscariot, one of the twelve disciples, is infamous for his betrayal of Jesus. His actions are a stark reminder of the potential for sin and betrayal even among those closest to Christ. Historically, Judas's role is pivotal in the Passion narrative, serving as a catalyst for the events leading to the crucifixion.

who had betrayed Him
The act of betrayal is central to Judas's identity in the Gospels. The Greek word for "betrayed" is "paradidomi," which means to hand over or deliver. This term is used throughout the New Testament to describe the act of delivering Jesus to the authorities. Judas's betrayal is not just a personal failure but a fulfillment of prophetic scripture, highlighting the sovereignty of God even in human treachery.

saw that Jesus was condemned
The word "condemned" in Greek is "katakrino," meaning to judge against or to sentence. Judas's realization of Jesus's condemnation signifies a turning point in his conscience. Historically, the condemnation of Jesus by the religious leaders was a miscarriage of justice, driven by envy and fear of His influence. This moment underscores the gravity of Judas's betrayal, as he witnesses the consequences of his actions.

he was filled with remorse
The phrase "filled with remorse" translates from the Greek "metamelomai," indicating a change of mind or regret. This is distinct from true repentance ("metanoia"), which involves a complete transformation and turning away from sin. Judas's remorse is profound but ultimately leads to despair rather than redemption. His regret serves as a cautionary tale about the difference between worldly sorrow and godly repentance.

and returned the thirty pieces of silver
The "thirty pieces of silver" are significant both historically and prophetically. This sum was the price of a slave, as noted in Exodus 21:32, and it fulfills the prophecy in Zechariah 11:12-13. Judas's return of the silver symbolizes his attempt to undo his betrayal, yet it is insufficient to absolve his guilt. The act of returning the money highlights the futility of trying to rectify sin through human means alone.

to the chief priests and elders
The "chief priests and elders" were the religious leaders responsible for maintaining the temple and interpreting the law. Their involvement in Jesus's condemnation reveals the corruption and moral decay within the religious establishment of the time. Judas's interaction with them underscores the tragic irony of seeking absolution from those who were complicit in the injustice against Jesus. This phrase serves as a reminder of the need for true spiritual leadership grounded in righteousness and truth.

I have sinned
This phrase is a profound admission of guilt and recognition of wrongdoing. In the Greek, the word for "sinned" is "ἥμαρτον" (hēmarton), which conveys the idea of missing the mark or falling short of God's standards. Judas Iscariot, the speaker here, acknowledges his moral failure in betraying Jesus. This confession is significant as it reflects a moment of self-awareness and the heavy burden of guilt that sin imposes on the human conscience. In the broader biblical narrative, sin is a separation from God, and this admission is a step towards recognizing the need for repentance and redemption.

by betraying
The act of betrayal is central to this verse. The Greek word "παραδοὺς" (paradous) is used, which means to hand over or deliver up. Judas's betrayal of Jesus is one of the most infamous acts in history, symbolizing the ultimate breach of trust and loyalty. This act fulfills Old Testament prophecies, such as those found in Psalm 41:9, highlighting the foreknowledge and sovereignty of God in the unfolding of redemptive history. Betrayal, in this context, is not just a personal failure but a pivotal moment in the divine plan for salvation.

innocent blood
The phrase "innocent blood" underscores the purity and righteousness of Jesus. The Greek word "αἷμα" (haima) for blood, coupled with "ἀθῷον" (athōon) for innocent, emphasizes the unjust nature of Jesus's condemnation. In the Jewish tradition, shedding innocent blood is a grave sin, as seen in Deuteronomy 19:10. This acknowledgment by Judas highlights the stark contrast between the sinfulness of humanity and the sinlessness of Christ. It also points to the sacrificial nature of Jesus's death, as the innocent Lamb of God who takes away the sin of the world (John 1:29).

What is that to us?
This response from the chief priests and elders reveals their callousness and moral indifference. The Greek phrase "Τί πρὸς ἡμᾶς" (Ti pros hēmas) indicates a dismissive attitude, showing their lack of concern for justice or truth. Their primary interest was in achieving their own ends, regardless of the means. This reflects a broader theme in Scripture of the hardness of heart that can result from persistent sin and rejection of God's truth.

they replied
The response of the religious leaders is a collective one, indicating a shared responsibility in the decision to condemn Jesus. Their reply is not just an individual reaction but a corporate stance, highlighting the systemic nature of sin and injustice. This collective response also fulfills the prophetic words of Psalm 2:2, where the rulers take counsel together against the Lord and His Anointed.

You bear the responsibility
This phrase, "Σὺ ὄψει" (Sy opsei), places the burden of guilt squarely back on Judas. It is a stark reminder of personal accountability in the face of sin. While Judas seeks absolution from those who conspired with him, they refuse to share in his remorse, leaving him isolated in his guilt. This highlights the biblical principle that each person is responsible for their own actions and must face the consequences of their choices. It also serves as a sobering reminder of the loneliness and despair that can accompany sin when one turns away from God's grace and forgiveness.

So Judas
The name "Judas" is derived from the Hebrew name "Judah," meaning "praise." Historically, Judas Iscariot is one of the most infamous figures in the New Testament, known for betraying Jesus Christ. His actions fulfill the prophecies of betrayal found in the Old Testament, such as Psalm 41:9. Judas's role is pivotal in the Passion narrative, highlighting themes of free will, repentance, and the consequences of sin.

threw the silver
The "silver" refers to the thirty pieces of silver Judas received for betraying Jesus, as mentioned earlier in Matthew 26:15. This act of throwing the silver back into the temple signifies Judas's remorse and recognition of his grave sin. The silver, a symbol of betrayal, becomes a testament to the futility of material gain at the cost of spiritual integrity. In the Greek, the word for "threw" (rhipto) implies a forceful or deliberate action, indicating Judas's inner turmoil and desperation.

into the temple
The "temple" here refers to the sacred space in Jerusalem, the center of Jewish worship and religious life. By throwing the silver into the temple, Judas returns the blood money to the religious authorities, acknowledging the sanctity of the temple and the gravity of his betrayal. This act can be seen as an attempt to seek absolution or distance himself from the sin, though tragically, it does not lead to true repentance or redemption.

and left
The phrase "and left" indicates Judas's physical departure from the temple, but it also symbolizes his spiritual and emotional isolation. Having betrayed Jesus, Judas finds himself alienated from the community of disciples and from God. This departure marks the beginning of his final, tragic journey, underscoring the loneliness and despair that often accompany sin and guilt.

Then he went away
The phrase "went away" suggests a deliberate choice to separate himself from others. In the context of Judas's actions, it reflects his internal struggle and the weight of his conscience. The Greek word used here (aperchomai) can imply a departure with a sense of finality, foreshadowing the irreversible nature of his subsequent actions.

and hanged himself
The act of hanging is a tragic conclusion to Judas's story, representing the ultimate consequence of his betrayal and despair. In the Jewish context, hanging was considered a cursed death (Deuteronomy 21:23), further emphasizing the depth of Judas's fall from grace. This act serves as a somber reminder of the destructive power of sin and the importance of seeking true repentance and forgiveness. Judas's end contrasts with Peter's denial and subsequent restoration, highlighting the hope and redemption available through Christ for those who genuinely repent.

The chief priests
The term "chief priests" refers to the leading religious authorities in Jerusalem, primarily from the Sadducean sect. These individuals held significant power and influence over Jewish religious life and were responsible for temple activities. Historically, the chief priests were often seen as collaborators with Roman authorities, balancing their religious duties with political expediency. Their involvement in the events leading to Jesus' crucifixion highlights the tension between maintaining religious authority and the threat posed by Jesus' teachings.

picked up
The act of picking up the pieces of silver indicates a physical and symbolic action. In Greek, the word used here can imply taking possession or gathering. This action underscores the chief priests' responsibility and complicity in the betrayal of Jesus. It also reflects their pragmatic approach to dealing with the consequences of their actions, as they must now decide what to do with the money that has become tainted by its association with betrayal.

the pieces of silver
The "pieces of silver" refer to the thirty silver coins given to Judas Iscariot as payment for betraying Jesus. This amount is significant, as it fulfills the prophecy found in Zechariah 11:12-13, where thirty pieces of silver are mentioned as the price for valuing the shepherd. The silver symbolizes betrayal and the cheap price placed on Jesus' life, contrasting with His invaluable worth as the Son of God.

and said
The phrase "and said" introduces the deliberation and decision-making process of the chief priests. It indicates a moment of reflection and acknowledgment of the moral and legal implications of their actions. This moment of speech reveals their awareness of the gravity of the situation and their attempt to navigate the ethical dilemma they face.

It is unlawful
The declaration "It is unlawful" reveals the chief priests' concern with adhering to Jewish law, even as they have just participated in an unlawful act of betrayal. This phrase highlights the irony and hypocrisy in their actions, as they are more concerned with ritual purity and legalistic adherence than with justice and righteousness. It reflects the tension between outward religious observance and inner moral integrity.

to put this into the treasury
The "treasury" refers to the temple treasury, where offerings and funds for temple maintenance were kept. The chief priests' reluctance to place the silver into the treasury underscores their recognition of the money's tainted nature. This decision reflects the Jewish law's emphasis on purity and the prohibition against using ill-gotten gains for sacred purposes, as outlined in Deuteronomy 23:18.

since it is blood money
The term "blood money" is a stark acknowledgment of the silver's association with the betrayal and impending death of Jesus. In Jewish tradition, blood money was considered unclean and unacceptable for religious use. This phrase highlights the moral and spiritual corruption involved in the transaction, as well as the chief priests' awareness of their complicity in shedding innocent blood. It serves as a poignant reminder of the cost of sin and the need for redemption.

So they decided
This phrase indicates a collective decision made by the chief priests and elders. The Greek word used here is "συμβούλιον" (symboulion), which implies a council or a deliberative assembly. This decision-making process reflects the gravity and formality of their actions, as they were leaders responsible for guiding the Jewish people. Historically, this council was the Sanhedrin, the highest Jewish authority in religious and legal matters. Their decision-making process was meant to reflect wisdom and justice, yet in this context, it reveals a tragic irony as they plot against the innocent Jesus.

to use the money
The money referred to here is the thirty pieces of silver returned by Judas Iscariot, the price of his betrayal of Jesus. The Greek term for "money" is "ἀργύριον" (argyrion), which specifically denotes silver coins. This money, tainted by its association with betrayal, could not be returned to the temple treasury, as it was considered "blood money." This highlights the hypocrisy and legalism of the religious leaders, who were more concerned with ritual purity than moral integrity.

to buy the potter’s field
The "potter's field" was a piece of land used by potters to extract clay for their work. Once depleted, such fields were often left barren and of little value. The decision to purchase this field with the blood money underscores the leaders' attempt to rid themselves of the guilt associated with the betrayal. The field's purchase for a burial place for foreigners further emphasizes its lowly status, as it was not deemed suitable for Jewish burials. This act fulfills the prophecy found in Zechariah 11:12-13, demonstrating the sovereignty of God even in the midst of human sinfulness.

as a burial place for foreigners
The term "foreigners" refers to non-Jews, or Gentiles, who were often marginalized in Jewish society. The Greek word "ξένοι" (xenoi) implies strangers or sojourners. By using the blood money to buy a burial place for foreigners, the religious leaders inadvertently create a symbol of inclusion and grace. This act foreshadows the Gospel's reach beyond the Jewish people to all nations, as Jesus' sacrifice would ultimately break down the barriers between Jew and Gentile, offering salvation to all who believe. This burial place, purchased with the price of betrayal, becomes a testament to God's redemptive plan, turning an act of treachery into a symbol of hope and reconciliation.

That is why
This phrase serves as a connective tissue linking the preceding events to the current statement. In the context of Matthew 27, Judas Iscariot, remorseful for betraying Jesus, returns the thirty pieces of silver to the chief priests and elders. The money, deemed blood money, is used to purchase the potter's field. The phrase underscores the cause-and-effect relationship, emphasizing the fulfillment of prophecy and the unfolding of divine providence. In Greek, "διὰ τοῦτο" (dia touto) indicates a reason or purpose, pointing to the significance of the events as part of God's sovereign plan.

it has been called
The use of the perfect tense here suggests a completed action with ongoing results. The field's name, "Field of Blood," was not just a temporary label but one that persisted. This enduring name serves as a testament to the events surrounding Jesus' betrayal and the consequences of sin. The Greek "ἐκλήθη" (eklēthē) implies a calling or naming that carries weight and authority, reflecting the cultural and historical impact of the event.

the Field of Blood
This name, "Field of Blood," is rich with meaning and symbolism. It refers to the potter's field purchased with the thirty pieces of silver returned by Judas. The field's name is a stark reminder of the price of betrayal and the innocent blood shed by Jesus. In Hebrew, the term "Akeldama" (Acts 1:19) is used, which directly translates to "Field of Blood." This name not only marks the physical location but also serves as a spiritual and moral lesson about the consequences of sin and the fulfillment of prophecy (Zechariah 11:12-13).

to this day
This phrase indicates the lasting impact and memory of the events described. The use of "ἕως τῆς σήμερον" (heōs tēs sēmeron) in Greek suggests that the name and its significance were well-known and recognized by the community at the time of the Gospel's writing. It highlights the historical continuity and the enduring nature of the lessons learned from these events. For the early Christian community and for believers today, it serves as a reminder of the historical reality of Jesus' life, death, and the fulfillment of Scripture.

Then what was spoken
This phrase indicates the fulfillment of prophecy, a common theme in the Gospel of Matthew, which often emphasizes how Jesus' life and actions fulfill Old Testament prophecies. The Greek word for "spoken" (λαληθέν) underscores the divine authority and inspiration behind the prophetic words, suggesting that these events were part of God's sovereign plan.

through Jeremiah the prophet
This reference to Jeremiah is intriguing because the specific prophecy about the thirty pieces of silver is more closely associated with Zechariah 11:12-13. However, Matthew attributes it to Jeremiah, which may reflect a broader understanding of prophetic fulfillment or a textual tradition that linked these themes. Jeremiah, known for his messages of judgment and hope, symbolizes the broader prophetic tradition that points to the Messiah.

was fulfilled
The concept of fulfillment (πληρωθῇ) is central to Matthew's Gospel, emphasizing that Jesus' life and mission complete the promises and prophecies of the Old Testament. This fulfillment is not merely a coincidence but a divine orchestration, affirming Jesus as the promised Messiah.

They took the thirty pieces of silver
The "thirty pieces of silver" is a significant detail, echoing Zechariah's prophecy and symbolizing betrayal and the undervaluing of Jesus' worth. In the historical context, thirty pieces of silver was the price of a slave (Exodus 21:32), highlighting the contempt and rejection Jesus faced. This amount underscores the tragic irony of the Messiah being betrayed for such a paltry sum.

the price set on Him
This phrase indicates the valuation of Jesus by the religious leaders and the people of Israel. The Greek word for "price" (τιμή) can also mean honor or value, contrasting the dishonor shown to Jesus with His true worth. This reflects the spiritual blindness of those who failed to recognize Jesus' divine identity and mission.

by the people of Israel
This phrase highlights the collective responsibility of the nation in the rejection of Jesus. While the religious leaders orchestrated the betrayal, it was a national failure to recognize and accept the Messiah. This serves as a sobering reminder of the consequences of spiritual blindness and the importance of recognizing God's work in the world.

and they gave them
This phrase refers to the chief priests and elders who took the thirty pieces of silver, the price of Judas' betrayal of Jesus, and used them to purchase the potter's field. The act of giving here is significant as it fulfills the prophecy and demonstrates the sovereignty of God in using even the actions of those opposed to Him to accomplish His divine purposes. The Greek word for "gave" (ἔδωκαν, edōkan) implies a deliberate action, highlighting the intentional fulfillment of prophecy.

for the potter’s field
The "potter’s field" was a piece of land used to bury strangers, purchased with the blood money returned by Judas. Historically, potters' fields were often located outside city limits and were considered of little value due to the clay extraction that left the land unsuitable for agriculture. The purchase of this field with the betrayal money symbolizes the transformation of something intended for evil into a provision for the marginalized, reflecting God's redemptive power.

as the Lord had commanded me
This phrase underscores the fulfillment of prophecy, specifically referencing Zechariah 11:12-13, where the prophet speaks of thirty pieces of silver and the potter. The use of "the Lord" (Κύριος, Kyrios) emphasizes divine authority and the unfolding of God's plan. The phrase "had commanded me" suggests a divine directive, indicating that these events were not random but orchestrated by God. This highlights the theme of divine providence and the reliability of Scripture, as God's word through the prophets comes to pass precisely as foretold.

Meanwhile Jesus stood before the governor
This phrase sets the scene for a pivotal moment in the Passion narrative. The Greek word for "stood" (ἵστημι, histēmi) implies a deliberate and resolute posture. Jesus, fully aware of the gravity of the situation, stands before Pontius Pilate, the Roman governor. Historically, this encounter underscores the tension between Jewish expectations of a Messiah and Roman political authority. Jesus' composure in this moment reflects His divine purpose and fulfillment of prophecy, as He willingly submits to the Father's will.

the governor
Pontius Pilate, the Roman governor of Judea, plays a crucial role in the trial of Jesus. His position as governor gave him the authority to adjudicate legal matters, including capital punishment. Pilate's involvement highlights the intersection of Roman law and Jewish religious concerns. Archaeological findings, such as the Pilate Stone, confirm his historical existence and governance, providing a tangible connection to the biblical narrative.

and the governor questioned Him
The act of questioning by Pilate is significant. The Greek word for "questioned" (ἐπερωτάω, eperōtaō) suggests a formal interrogation. Pilate's inquiry reflects both a legal procedure and a personal curiosity about Jesus' identity. This moment is a fulfillment of Isaiah 53:7, where the Suffering Servant is described as being oppressed and afflicted, yet not opening His mouth in defense.

'Are You the King of the Jews?'
Pilate's question goes to the heart of the charges against Jesus. The title "King of the Jews" carries both political and messianic implications. In a Roman context, such a claim could be seen as a challenge to Caesar's authority. However, from a Jewish perspective, it touches on the long-awaited hope for a Davidic king. This question encapsulates the misunderstanding and tension between earthly and heavenly kingdoms.

'You have said so,'
Jesus' response is both profound and enigmatic. The Greek phrase (σὺ λέγεις, su legeis) can be understood as an affirmation, yet it leaves room for interpretation. Jesus acknowledges Pilate's words without directly claiming the title in a political sense. This response aligns with Jesus' teaching about His kingdom not being of this world (John 18:36). It also fulfills the prophecy of Isaiah 53:7, where the Messiah is described as being silent before His accusers, emphasizing His role as the sacrificial Lamb.

And when He was accused
The Greek word for "accused" is "κατηγορέω" (katēgoreō), which means to charge with a crime or fault. In the context of Jesus' trial, this accusation was not just a legal formality but a profound injustice. The chief priests and elders were not seeking truth but were driven by envy and a desire to maintain their power. This moment fulfills the prophecy of Isaiah 53:7, where the suffering servant is described as being oppressed and afflicted, yet not opening His mouth. The silence of Jesus in the face of false accusations is a powerful testament to His divine nature and His submission to the Father's will.

by the chief priests and elders
The "chief priests and elders" were the religious leaders of the Jewish community, representing the Sanhedrin, the highest Jewish council. Historically, these leaders were expected to uphold justice and righteousness, yet here they are depicted as the instigators of injustice. Their role in accusing Jesus highlights the tragic irony of religious leaders failing to recognize the Messiah they had long awaited. This serves as a cautionary tale about the dangers of religious hypocrisy and the importance of aligning one's heart with God's truth rather than mere tradition or power.

He gave no answer
The phrase "He gave no answer" is significant in its demonstration of Jesus' composure and fulfillment of prophecy. The Greek word "ἀποκρίνομαι" (apokrinomai) means to respond or reply. Jesus' choice to remain silent is not a sign of weakness but of strength and purpose. It reflects His understanding of His mission and His trust in God's plan. In a world where defending oneself is instinctual, Jesus' silence is a profound act of obedience and surrender. It invites believers to consider the power of silence and the importance of trusting God even when falsely accused or misunderstood. This moment is a call to faith, reminding us that God is our ultimate defender and that His justice will prevail in His perfect timing.

Then Pilate asked Him
The phrase introduces Pontius Pilate, the Roman governor of Judea, who plays a pivotal role in the trial and crucifixion of Jesus. Pilate's involvement is historically significant, as he represents Roman authority and the political tension between the Roman Empire and the Jewish leaders. The Greek word for "asked" (ἐπηρώτησεν) implies a formal inquiry, highlighting the legal and official nature of the proceedings. Pilate's questioning reflects his attempt to understand the situation and possibly find a way to release Jesus, as other Gospel accounts suggest he was reluctant to condemn an innocent man.

Do You not hear
This phrase underscores Pilate's incredulity at Jesus' silence in the face of numerous accusations. The Greek verb for "hear" (ἀκούεις) is not merely about auditory perception but also about understanding and responding. Pilate is perplexed by Jesus' calm demeanor and lack of defense, which contrasts with the typical behavior of someone facing serious charges. This silence fulfills the prophecy of Isaiah 53:7, where the suffering servant does not open his mouth in defense, demonstrating Jesus' fulfillment of Old Testament prophecy and His submission to God's will.

how many charges they are bringing against You
The "charges" refer to the accusations made by the Jewish leaders, which were numerous and serious, including claims of blasphemy and insurrection. The Greek word for "charges" (κατηγορίαι) indicates formal accusations in a legal context. Historically, these charges were designed to portray Jesus as a threat to Roman authority, thus compelling Pilate to take action. The multitude of accusations highlights the intensity of the opposition Jesus faced and the determination of the religious leaders to see Him condemned. This moment emphasizes the fulfillment of God's redemptive plan through Jesus' suffering and the unjust nature of His trial, which ultimately leads to His sacrificial death for humanity's sins.

But Jesus
The phrase "But Jesus" introduces a contrast between the expectations of the accusers and the actions of Jesus. In the Greek, "Iēsous" (Ἰησοῦς) is the name for Jesus, which means "Yahweh is salvation." This highlights the divine mission of Jesus, who stands as the fulfillment of God's promise of salvation. The use of "But" indicates a turning point, emphasizing Jesus' unique response in the face of accusations.

gave no answer
The Greek word for "gave no answer" is "ouk apokrinomai" (οὐκ ἀποκρίνομαι), which means to not respond or reply. This silence is significant, reflecting Isaiah 53:7, where the suffering servant is described as silent before his accusers. Jesus' silence is a powerful testament to His fulfillment of prophecy and His submission to the Father's will. It also demonstrates His strength and composure, choosing not to defend Himself against false accusations.

not even to a single charge
The phrase "not even to a single charge" underscores the completeness of Jesus' silence. The Greek word "oude" (οὐδέ) means "not even," emphasizing the totality of His non-response. This highlights Jesus' innocence and His willingness to endure unjust suffering without protest. It also serves as a stark contrast to the typical human reaction of self-defense, showcasing His divine nature and purpose.

much to the governor’s amazement
The word "amazement" comes from the Greek "thaumazō" (θαυμάζω), which means to marvel or be astonished. The governor, Pontius Pilate, is taken aback by Jesus' silence, which is unusual for someone facing serious accusations. This amazement reflects the profound impact of Jesus' demeanor and the divine authority He exudes even in silence. Pilate's reaction is a testament to the extraordinary nature of Jesus, who remains composed and dignified, fulfilling His role as the sacrificial Lamb.

Now
The word "Now" serves as a transitional term, indicating a shift in the narrative. It connects the preceding events of Jesus' trial before Pilate with the subsequent decision-making process. In the Greek, "δέ" (de) is often used to introduce a new development or contrast, highlighting the unfolding of divine providence in the Passion narrative.

it was the governor’s custom
This phrase refers to a practice established by the Roman authorities, specifically by the governor, to release a prisoner during the Jewish feast of Passover. The Greek word "ἔθος" (ethos) implies a tradition or habitual practice. Historically, this custom was likely a political strategy to maintain peace and goodwill among the Jewish populace during a significant religious festival.

at the feast
The "feast" mentioned here is the Passover, a pivotal Jewish celebration commemorating the Israelites' liberation from Egyptian bondage. The Greek term "ἑορτή" (heortē) underscores the importance of this event in Jewish religious life. The timing of Jesus' trial and crucifixion during Passover is theologically significant, as it aligns with the theme of liberation and sacrifice.

to release to the crowd
The act of releasing a prisoner "to the crowd" suggests a public spectacle, where the decision is placed in the hands of the people. The Greek "ἀπολύω" (apolyō) means to set free or liberate, which contrasts with the binding and condemnation of Jesus. This practice reflects the Roman authorities' attempt to appease the masses and prevent unrest.

a prisoner
The term "prisoner" refers to someone held in custody, often for crimes against the state or public order. In the context of the Passion narrative, the choice between Jesus and Barabbas symbolizes the deeper spiritual choice between the innocent Christ and the guilty world. The Greek "δέσμιος" (desmios) indicates one who is bound, highlighting the irony of Jesus, the true liberator, being treated as a criminal.

of their choosing
The phrase "of their choosing" emphasizes the role of the crowd in determining the outcome. The Greek "βούλομαι" (boulomai) suggests a deliberate decision or preference. This moment underscores the theme of human free will and responsibility in the rejection of Christ, as well as the fulfillment of prophetic scriptures regarding the Messiah's suffering and rejection.

At that time
This phrase situates the events within a specific historical context, during the Roman governance of Judea. The timing is crucial as it coincides with the Passover festival, a period of heightened Jewish nationalistic fervor and Roman political sensitivity. The phrase underscores the tension and urgency of the moment, as decisions made during this time would have significant religious and political implications.

they were holding
The Greek word used here is "eichon," which implies possession or control. This indicates that Barabbas was under Roman custody, highlighting the authority and power of the Roman government over the Jewish people. The act of holding a prisoner also suggests a legal process, albeit one that was often arbitrary and brutal under Roman rule.

a notorious prisoner
The term "notorious" translates from the Greek "episēmos," meaning marked or distinguished, often with a negative connotation. Barabbas was well-known, not for virtuous deeds, but for his criminal activities, which likely included insurrection and murder (as suggested in other Gospel accounts). This notoriety made him a figure of both fear and fascination, embodying the lawlessness and rebellion against Roman authority.

named Barabbas
The name "Barabbas" is Aramaic, meaning "son of the father" or "son of a teacher." This is deeply ironic, as Jesus, the true Son of the Father, stands in contrast to Barabbas. The choice between Jesus and Barabbas presented to the crowd symbolizes the choice between the way of peace and the way of violence, between the true Messiah and a false hope of political rebellion. Historically, Barabbas represents the zealot movement, which sought to overthrow Roman rule through force, contrasting sharply with Jesus' message of love and forgiveness.

So when the crowd had gathered
The gathering of the crowd is significant in the context of Passover, a time when Jerusalem was filled with Jewish pilgrims. Historically, this was a period of heightened tension and expectation, as the Jewish people longed for deliverance from Roman rule. The crowd's presence underscores the public nature of the trial and the communal decision-making process. The Greek word for "gathered" (συνηγμένων) suggests a coming together, not just physically, but in a shared purpose or sentiment, which in this case, tragically, was manipulated by the religious leaders.

Pilate asked them
Pontius Pilate, the Roman governor, is a pivotal figure in this narrative. His role as the one who "asked" highlights his authority and responsibility in the proceedings. The Greek verb used here (εἶπεν) implies a formal inquiry, reflecting Pilate's attempt to navigate the political and social pressures of the situation. Historically, Pilate is known for his often harsh and pragmatic rule, yet here he appears to be seeking a way to absolve himself of responsibility for Jesus' fate.

Which one do you want me to release to you
This question posed by Pilate is laden with irony and tragedy. The practice of releasing a prisoner at Passover was a gesture of goodwill, yet here it becomes a moment of profound moral choice. The Greek word for "release" (ἀπολύσω) conveys the idea of setting free, which in a spiritual sense, contrasts the physical release of Barabbas with the spiritual liberation offered by Christ. This choice presented to the crowd is emblematic of the broader choice humanity faces between worldly rebellion and divine redemption.

Jesus Barabbas, or Jesus who is called Christ?
The juxtaposition of "Jesus Barabbas" and "Jesus who is called Christ" is striking. The name "Barabbas" means "son of the father," which is deeply ironic given that Jesus Christ is the true Son of the Father. This contrast highlights the choice between a political insurrectionist and the spiritual Messiah. The title "Christ" (Χριστός) signifies the Anointed One, the fulfillment of Messianic prophecies. This moment encapsulates the rejection of the true Messiah in favor of a false hope, a theme that resonates throughout the Gospel narrative.

For he knew
This phrase indicates Pilate's awareness and discernment regarding the motives of the Jewish leaders. The Greek word for "knew" is "ginōskō," which implies a deep understanding or recognition. Pilate, despite being a Roman governor, was perceptive enough to see through the facade of the religious leaders. This insight suggests that Pilate was not merely a passive participant but had a clear understanding of the dynamics at play. His knowledge underscores the moral complexity of the situation, as he was aware of the injustice being perpetrated.

it was out of envy
The term "envy" is translated from the Greek word "phthonos," which denotes a resentful awareness of an advantage enjoyed by another. In the context of the Gospels, the religious leaders were envious of Jesus' influence, authority, and the following He had garnered among the people. This envy was not just a personal feeling but a driving force that led to their decision to hand Jesus over to Pilate. Historically, envy has been a destructive force, often leading to irrational and harmful actions. In this case, it led to the greatest injustice in history—the crucifixion of the sinless Son of God.

that they had handed Jesus over to him
The phrase "handed over" comes from the Greek "paradidōmi," which means to deliver or betray. This word is significant in the Passion narrative, as it highlights the act of betrayal by the religious leaders. They were supposed to be the shepherds of Israel, yet they delivered the Messiah to a pagan authority. This act of handing over was not just a legal transaction but a profound spiritual betrayal. It fulfilled the prophecies of the suffering servant in Isaiah, who would be "despised and rejected by men" (Isaiah 53:3). The historical context here is crucial, as it shows the collusion between the Jewish authorities and the Roman government, both of whom played roles in the crucifixion of Jesus. This phrase also emphasizes the sovereignty of God, as even in this act of betrayal, His divine plan for redemption was being fulfilled.

While Pilate was sitting on the judgment seat
The phrase "sitting on the judgment seat" refers to the Roman practice of a magistrate or governor presiding over legal proceedings. The Greek word for "judgment seat" is "bēma," which denotes a raised platform used by officials to address the public or make judicial decisions. Historically, this setting underscores the gravity of the moment, as Pilate, the Roman governor, is about to make a decision regarding Jesus, who is brought before him. The "bēma" symbolizes authority and the power to judge, yet it also highlights the tension between earthly authority and divine justice.

his wife sent him this message
Pilate's wife, though unnamed in the text, plays a crucial role in this narrative. Her intervention is unique in the Gospels, as it is rare for women, especially those related to Roman officials, to be mentioned in such contexts. The act of sending a message indicates urgency and concern. Historically, Roman women of status could exert influence behind the scenes, and her involvement here suggests divine intervention, as she seeks to sway Pilate's decision.

Have nothing to do with that innocent man
The phrase "innocent man" is pivotal. The Greek word for "innocent" is "dikaios," meaning just or righteous. This acknowledgment of Jesus' innocence is significant, as it comes from a Gentile perspective, reinforcing the universal recognition of Jesus' righteousness. The plea to "have nothing to do" with Him suggests a warning against complicity in wrongdoing, emphasizing the moral and spiritual implications of Pilate's decision.

for I have suffered terribly in a dream today because of Him
Dreams in the ancient world, particularly in Jewish and Greco-Roman cultures, were often seen as divine communications. The Greek word for "suffered terribly" is "pascho," indicating intense emotional or physical distress. This dream, therefore, is not a mere subconscious occurrence but a profound, divinely inspired warning. The timing, "today," underscores the immediacy and urgency of the message. This supernatural element serves as a divine testimony to Jesus' innocence and the spiritual battle surrounding His trial.

But the chief priests and elders
This phrase highlights the religious leaders of the Jewish community, who were influential figures in the Sanhedrin, the ruling council. The Greek word for "chief priests" is "archiereis," indicating those who held the highest religious offices, including the high priest. "Elders" translates to "presbyteroi," referring to respected leaders or senior members of the community. Historically, these leaders were expected to guide the people in spiritual matters, yet here they are seen orchestrating a plot against Jesus, showcasing a tragic misuse of their authority.

persuaded the crowds
The Greek word "epeisan" is used here, meaning to convince or win over. This indicates a deliberate and strategic effort by the religious leaders to influence public opinion. The crowds, likely gathered for the Passover festival, were swayed by the leaders' authority and rhetoric. This reflects the power of persuasion and the susceptibility of public opinion to manipulation, a theme that resonates throughout history.

to ask for Barabbas
Barabbas, whose name means "son of the father" in Aramaic, was a notorious prisoner. The choice between Jesus and Barabbas is deeply symbolic. Barabbas represents rebellion and violence, while Jesus embodies peace and salvation. The crowd's choice of Barabbas over Jesus is a poignant moment, illustrating humanity's tendency to choose the tangible and immediate over the spiritual and eternal.

and to have Jesus put to death
The phrase "put to death" translates from the Greek "apolesosin," meaning to destroy or kill. This reflects the ultimate rejection of Jesus by the religious leaders and the crowd. It fulfills the prophetic words of Isaiah 53, where the suffering servant is despised and rejected. This moment is central to the Christian faith, as it leads to the crucifixion, which Christians believe is the means of salvation for humanity.

Which of the two
This phrase sets the stage for a pivotal moment in the Passion narrative. The choice between two individuals, Jesus and Barabbas, is symbolic of the broader choice between good and evil, righteousness and sin. In the Greek, "two" (δύο, duo) emphasizes the stark contrast and the binary decision presented to the crowd. This moment reflects the human condition of free will and the moral decisions we face.

do you want
The Greek word for "want" (θέλω, thelō) implies a desire or wish, highlighting the active role of the crowd in this decision. It underscores the responsibility of the people in choosing whom to release. This choice is not just a passive acceptance but an active decision that reflects the heart's desires.

me to release
The term "release" (ἀπολύω, apolyō) in Greek carries the connotation of setting free or liberating. This word is significant in the context of the Passover, a time when a prisoner was traditionally released as a gesture of goodwill. The irony here is profound: the crowd chooses to release a criminal while condemning the innocent Christ, who came to set humanity free from sin.

to you?
The phrase "to you" personalizes the decision, making it clear that the choice is for the benefit or detriment of the people themselves. It serves as a reminder that the decisions we make have direct consequences on our lives and spiritual well-being.

asked the governor
The "governor" refers to Pontius Pilate, the Roman official overseeing the trial. His role is crucial as he represents the authority of the Roman Empire. Historically, Pilate is depicted as a conflicted figure, aware of Jesus' innocence yet swayed by the crowd's demands. This highlights the tension between justice and political expediency.

Barabbas
Barabbas, whose name means "son of the father" in Aramaic, is a figure of insurrection and rebellion. His release instead of Jesus is deeply ironic, as the true "Son of the Father" is condemned. This choice reflects the crowd's preference for a political savior over a spiritual one, a theme that resonates throughout history.

they replied
The crowd's reply signifies collective decision-making and the power of public opinion. It serves as a cautionary tale about the dangers of mob mentality and the ease with which truth can be overshadowed by popular sentiment. This moment invites reflection on the importance of discernment and standing firm in truth, even when it is unpopular.

What then shall I do with Jesus who is called Christ?
This question posed by Pilate is one of the most profound in the New Testament. The Greek word for "do" (ποιήσω, poiēsō) implies an action or decision that must be made. Pilate, as the Roman governor, is faced with a decision that carries eternal significance. Historically, this moment is pivotal, as it reflects the tension between Roman authority and Jewish expectation. Pilate's question is not just about a legal decision but a moral and spiritual one that echoes through the ages, challenging every individual to consider their own response to Jesus.

Jesus who is called Christ?
The name "Jesus" (Ἰησοῦς, Iēsous) is the Greek form of the Hebrew "Yeshua," meaning "Yahweh is salvation." This name signifies His role as the Savior. The title "Christ" (Χριστός, Christos) is the Greek equivalent of the Hebrew "Messiah," meaning "Anointed One." In the Jewish tradition, the Messiah was expected to be a deliverer and king. Pilate's use of "called Christ" indicates a recognition, albeit superficial, of Jesus' claimed identity. This phrase highlights the tension between Jesus' true identity and the misunderstanding or rejection by the world. Historically, this reflects the Jewish anticipation of a political Messiah, contrasting with Jesus' mission of spiritual salvation.

They all said, 'Crucify Him!'
The crowd's response is a chilling testament to the fickleness of human nature and the power of mob mentality. The Greek word for "crucify" (σταυρωθήτω, staurōthētō) is a command, reflecting the intensity and urgency of their demand. Crucifixion was a Roman method of execution reserved for the most heinous criminals, symbolizing extreme humiliation and suffering. This response fulfills the prophetic scriptures, such as Isaiah 53, which foretold the suffering of the Messiah. It also serves as a sobering reminder of humanity's capacity for rejecting God's offer of grace and truth.

Why?
This question posed by Pilate reflects a moment of hesitation and inquiry. In the Greek, "τί" (ti) is a simple interrogative pronoun, yet it carries the weight of Pilate's internal conflict. Historically, Pilate was a Roman governor known for his pragmatic and often ruthless rule. His question here suggests a struggle between his understanding of justice and the pressure from the crowd. This moment invites reflection on the nature of truth and justice, and how often they are overshadowed by societal pressures.

asked Pilate
Pontius Pilate, the Roman prefect of Judea, is a pivotal figure in the Passion narrative. His role is historically corroborated by various sources, including the writings of Josephus and Tacitus. Pilate's governance was marked by tension with the Jewish population, and his involvement in Jesus' trial highlights the intersection of Roman authority and Jewish leadership. Pilate's questioning underscores his attempt to distance himself from the decision, reflecting a political maneuver to maintain order while grappling with his conscience.

What evil has He done?
This phrase is a direct inquiry into the charges against Jesus. The Greek word for "evil" is "κακόν" (kakon), which denotes something morally wrong or harmful. Pilate's question implies a search for a legitimate accusation, as he finds no fault in Jesus. This moment is crucial in the narrative, emphasizing Jesus' innocence and the unjust nature of His condemnation. It serves as a reminder of the prophetic fulfillment of the suffering servant, as described in Isaiah 53, who was "oppressed and afflicted, yet He did not open His mouth."

But they shouted all the louder
The crowd's response is one of increasing intensity and fervor. The Greek verb "κραυγάζω" (kraugazō) means to cry out or shout, indicating a collective, vehement demand. This reflects the mob mentality and the influence of the chief priests and elders who incited the crowd. Historically, this scene illustrates the volatile atmosphere in Jerusalem during Passover, a time when tensions were high. The crowd's insistence highlights the tragic reality of human nature, prone to follow the majority rather than seek truth.

'Crucify Him!'
The call for crucifixion is a demand for the most severe and humiliating form of Roman execution. Crucifixion was reserved for the worst criminals and was a public spectacle meant to deter dissent. Theologically, this moment is central to the Christian faith, as it marks the path to the atonement of sins through Jesus' sacrifice. The crowd's demand fulfills the prophetic words of Psalm 22 and Isaiah 53, where the Messiah is portrayed as suffering for the transgressions of humanity. This cry for crucifixion, though rooted in injustice, becomes the means through which redemption is offered to all.

When Pilate saw
The phrase "When Pilate saw" indicates a moment of realization and decision. Pilate, the Roman governor, is a historical figure whose role was to maintain order and enforce Roman law. The Greek word for "saw" (εἶδεν, eiden) implies not just physical sight but understanding and perception. Pilate's perception of the situation reflects his awareness of the escalating tension and the potential for disorder, which was a significant concern for Roman authorities tasked with maintaining peace.

that he was accomplishing nothing
The phrase "that he was accomplishing nothing" reveals Pilate's frustration and impotence in the face of the crowd's demands. The Greek word for "accomplishing" (ὠφελέω, opheleō) means to benefit or profit. Pilate's attempts to reason with the crowd and release Jesus were futile, highlighting the deep-seated animosity and determination of the Jewish leaders to see Jesus condemned.

but that instead a riot was breaking out
The word "riot" (θόρυβος, thorubos) in Greek suggests a tumultuous and chaotic disturbance. Historically, Roman governors were held accountable for maintaining public order, and a riot could have severe repercussions for Pilate's career. This context underscores the pressure Pilate faced, balancing justice with political expediency.

he took water and washed his hands before the crowd
The act of washing hands is symbolic, rooted in Jewish tradition as a gesture of innocence and purification (Deuteronomy 21:6-7). Pilate's public display was an attempt to absolve himself of responsibility for Jesus' fate. Archaeologically, this act reflects the cultural practices of the time, where such symbolic gestures were understood by the populace.

'I am innocent of this man’s blood,'
The declaration "I am innocent of this man’s blood" is Pilate's verbal attempt to distance himself from the decision to crucify Jesus. The Greek word for "innocent" (ἀθῷος, athōos) means free from guilt. Pilate's statement is ironic, as he held the authority to release Jesus but chose to yield to the crowd's demands, highlighting the moral and ethical complexities of his position.

'You bear the responsibility.'
The phrase "You bear the responsibility" shifts the burden of guilt onto the crowd. The Greek word for "responsibility" (ὑμεῖς ὄψεσθε, hymeis opsesthe) implies seeing or experiencing the consequences. This statement reflects the biblical principle of personal accountability for one's actions, resonating with the broader scriptural theme of justice and retribution.

All the people answered
This phrase indicates a collective response from the crowd present at the trial of Jesus. The Greek word for "people" here is "laos," which often refers to a group united by a common identity or purpose. Historically, this crowd would have been composed of Jewish individuals gathered in Jerusalem for Passover, a time of heightened national and religious fervor. The collective nature of their response underscores the gravity of the moment and the communal aspect of the decision being made.

His blood
The term "blood" in this context is significant both theologically and symbolically. In Jewish tradition, blood represents life and is sacred, as seen in Leviticus 17:11, which states, "For the life of the flesh is in the blood." Here, "His blood" refers to the impending crucifixion of Jesus, highlighting the seriousness of the crowd's declaration. Theologically, this phrase foreshadows the sacrificial nature of Jesus' death, which Christians believe atones for sin.

be on us
This phrase indicates the crowd's willingness to accept responsibility for the consequences of their actions. The Greek word "eph' hēmas" suggests a burden or accountability. In a historical context, this reflects the crowd's fervent desire to see Jesus condemned, perhaps influenced by the religious leaders of the time. From a theological perspective, this statement is profound, as it inadvertently acknowledges the need for atonement and the role of Jesus' sacrifice in Christian doctrine.

and on our children!
The inclusion of "our children" extends the responsibility and consequences of the decision to future generations. This reflects a common biblical theme where the actions of one generation impact the next, as seen in the concept of generational blessings and curses. Historically, this phrase has been interpreted in various ways, but from a conservative Christian perspective, it underscores the seriousness of rejecting Jesus as the Messiah. It also serves as a reminder of the enduring impact of choices and the importance of seeking redemption through Christ.

So Pilate released Barabbas to them
The name "Barabbas" is derived from the Aramaic "Bar-abbâ," meaning "son of the father." This ironic name highlights the stark contrast between Barabbas, a known insurrectionist and criminal, and Jesus, the true Son of the Father, who is innocent. The release of Barabbas over Jesus underscores the tragic miscarriage of justice and the fulfillment of the prophetic exchange where the innocent suffers for the guilty. Historically, this event reflects the Roman practice of releasing a prisoner during Passover, a gesture meant to appease the Jewish populace. This choice by the crowd symbolizes humanity's preference for rebellion over righteousness, a theme that resonates throughout Scripture.

But he had Jesus flogged
The term "flogged" refers to the Roman practice of scourging, a brutal punishment involving a whip with multiple thongs, often embedded with bone or metal. The Greek word used here is "φραγελλόω" (phragellóō), indicating a severe beating that was intended to weaken the victim before crucifixion. This act fulfills the prophecy of Isaiah 53:5, "by His stripes we are healed," highlighting the redemptive suffering of Christ. The flogging of Jesus is a poignant reminder of the physical and spiritual agony He endured for humanity's sins, emphasizing His role as the Suffering Servant.

and handed Him over to be crucified
The phrase "handed Him over" signifies the legal and authoritative transfer of Jesus to the Roman soldiers for execution. The Greek word "παραδίδωμι" (paradidōmi) implies a deliberate act of betrayal and surrender. This moment marks the culmination of the Jewish leaders' rejection and Pilate's capitulation to public pressure. The method of execution, crucifixion, was reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. Historically, crucifixion was a Roman method of maintaining control and deterring rebellion. Scripturally, it fulfills Jesus' own predictions of His death and the Old Testament prophecies, such as Psalm 22 and Zechariah 12:10, which foreshadow the Messiah's piercing. This act of crucifixion is central to Christian theology, symbolizing the ultimate sacrifice for sin and the means of reconciliation between God and humanity.

Then
The word "then" serves as a transitional term, indicating a sequence of events. In the context of Matthew 27, it follows the sentencing of Jesus by Pontius Pilate. This transition highlights the inevitability of the events that are unfolding, as prophesied in the Old Testament. It underscores the divine plan and timing in the narrative of Jesus' passion.

the governor’s soldiers
These soldiers were Roman, under the authority of Pontius Pilate, the governor of Judea. The presence of Roman soldiers emphasizes the political tension and the occupation of Judea by Rome. Historically, Roman soldiers were known for their discipline and brutality, which foreshadows the suffering Jesus is about to endure. This phrase also highlights the fulfillment of Jesus' prophecy that He would be delivered to the Gentiles (Matthew 20:19).

took Jesus
The act of taking Jesus signifies the beginning of His physical suffering. The Greek word used here, "παραλαμβάνω" (paralambanō), implies a forceful taking or seizing. This reflects the fulfillment of Isaiah 53:7, where the Messiah is led like a lamb to the slaughter, emphasizing His submission and the injustice of His treatment.

into the Praetorium
The Praetorium was the governor's official residence and headquarters, often a place of judgment and punishment. Archaeologically, it is believed to have been located in the Antonia Fortress or Herod's Palace in Jerusalem. This setting underscores the legal and political dimensions of Jesus' trial and suffering, as He is brought before the seat of Roman authority.

and gathered the whole company around Him
The "whole company" refers to a cohort of Roman soldiers, which could number up to 600 men. This gathering signifies the mockery and humiliation Jesus faced, as He was surrounded by a large group intent on scorn. Theologically, this scene fulfills Psalm 22:16, "For dogs have surrounded me; a band of evil men has encircled me," illustrating the depth of His isolation and the hostility He endured.

They stripped Him
This phrase signifies the beginning of the physical and emotional humiliation that Jesus endured. The act of stripping was not only to inflict shame but also to mock His claim of kingship. In the Roman context, stripping a prisoner was a common practice to degrade and dehumanize. The Greek word used here, "ἐκδύω" (ekduō), implies a forceful removal, emphasizing the violence and disrespect shown to Jesus. This act fulfills the prophecy of Isaiah 53:3, where the Messiah is described as "despised and rejected by men."

and put a scarlet robe on Him
The scarlet robe is significant both symbolically and historically. Scarlet, a color associated with royalty and wealth, was used here ironically to mock Jesus' claim to be the King of the Jews. The Greek word "κοκκίνην" (kokkinēn) refers to a bright red or scarlet color, often derived from the kermes insect, which was used in ancient times to dye fabrics. This robe was likely a military cloak, possibly belonging to one of the Roman soldiers, further emphasizing the mockery. The act of clothing Jesus in a scarlet robe is a cruel parody of a royal investiture, highlighting the soldiers' scorn and the fulfillment of the Old Testament prophecies, such as Psalm 22:18, which speaks of the Messiah's garments being divided and gambled over.

And they twisted together a crown of thorns
The act of twisting together a crown of thorns is deeply symbolic and carries significant meaning. The Greek word for "twisted" (πλέξαντες, plexantes) suggests a deliberate and careful crafting, indicating the soldiers' intent to inflict pain and mockery. Thorns, often associated with the curse of sin from Genesis 3:18, symbolize the burden of sin and suffering that Christ bore. This crown, a mockery of a royal diadem, ironically signifies Christ's true kingship and His victory over sin and death through His suffering.

set it on His head
Placing the crown on Jesus' head was an act of mock coronation. The head, being the seat of thought and identity, signifies the imposition of shame and ridicule. Historically, a crown represents authority and honor, yet here it is used to humiliate. This act fulfills the prophecy of the suffering servant in Isaiah 53, who bears the iniquities of humanity. Theologically, it underscores the paradox of Christ's kingship—His power is made perfect in weakness (2 Corinthians 12:9).

and put a staff in His right hand
The staff, or reed (καλάμου, kalamou), placed in Jesus' right hand, is a mock scepter, symbolizing authority and rule. The right hand is traditionally associated with power and honor. This gesture, intended to ridicule, ironically affirms Jesus' role as the true King and Judge. The staff, a symbol of guidance and protection in Psalm 23, contrasts with the soldiers' intent, highlighting the spiritual authority and shepherding role of Christ.

And they knelt down before Him and mocked Him
Kneeling is an act of reverence and submission, yet here it is done in derision. The soldiers' mockery fulfills the prophecy of Psalm 22:7, where the suffering servant is scorned. This act of false worship highlights the blindness of those who fail to recognize Jesus' true identity. In a broader scriptural context, it foreshadows Philippians 2:10, where every knee will bow to Christ in genuine acknowledgment of His lordship.

saying, 'Hail, King of the Jews!'
The phrase "Hail, King of the Jews!" is laden with irony. "Hail" (χαῖρε, chaire) is a greeting of respect and honor, yet here it is used sarcastically. The title "King of the Jews" acknowledges Jesus' messianic role, as foretold in the Old Testament, yet it is spoken in mockery. This derision fulfills the prophecy of the Messiah's rejection by His own people (John 1:11). Despite the mockery, this proclamation affirms Jesus' identity and mission, as He is indeed the King, not only of the Jews but of all creation.

Then they
This phrase refers to the Roman soldiers who were tasked with the crucifixion of Jesus. Historically, Roman soldiers were known for their brutality and lack of compassion, especially towards those they considered criminals or insurrectionists. The use of "they" indicates a collective action, emphasizing the shared responsibility and the mob mentality that often accompanies acts of cruelty.

spit on Him
Spitting was a profound act of disrespect and humiliation in ancient cultures, including Jewish and Roman societies. In the Greek, the word "ἐμπτύω" (emptyō) is used, which conveys a sense of contempt and derision. This act fulfilled the prophecy in Isaiah 50:6, where the suffering servant is described as being spat upon, highlighting the fulfillment of Old Testament prophecies in the life of Jesus.

and took the staff
The staff, or reed, was initially given to Jesus as a mock scepter, symbolizing a king's authority. The Greek word "κάλαμος" (kalamos) can refer to a reed or a staff, often used in a mocking context here. This act of taking the staff from Jesus signifies the soldiers' mockery of His claim to kingship, as they did not recognize His true divine authority.

and struck Him on the head repeatedly
The act of striking Jesus on the head with the staff is a brutal form of mockery and physical abuse. The Greek word "τύπτω" (typtō) means to strike or beat, indicating a continuous action. This repeated striking is symbolic of the rejection and suffering that Jesus endured, not only physically but also spiritually, as He bore the sins of humanity. It reflects the fulfillment of the suffering servant motif found in Isaiah 53, where the Messiah is described as being wounded and oppressed.

After they had mocked Him
This phrase highlights the culmination of the soldiers' cruel treatment of Jesus. The Greek word for "mocked" is "ἐμπαίζω" (empaizō), which means to ridicule or make fun of someone. This mocking was not just a simple jest but a profound act of scorn and derision. Historically, Roman soldiers were known for their brutality and often mocked those they were about to execute, especially in cases of treason or rebellion. In this context, the mockery was a fulfillment of the prophecy in Isaiah 53:3, where the Messiah is described as "despised and rejected by men." This act of mockery underscores the depth of humiliation and suffering that Jesus willingly endured for humanity's redemption.

they removed the robe
The robe mentioned here is likely the scarlet or purple robe that the soldiers had placed on Jesus earlier to mock Him as "King of the Jews" (Matthew 27:28). The act of removing the robe signifies the end of the mock coronation. The Greek word for "removed" is "ἐκδύω" (ekdyō), which means to strip off or take away. This action symbolizes the stripping away of any semblance of dignity or honor, further emphasizing the humiliation Jesus faced. It also serves as a stark contrast to the true kingship of Christ, which is not of this world (John 18:36).

and put His own clothes back on Him
This phrase indicates a return to normalcy before the final act of crucifixion. The soldiers dressing Jesus in His own clothes could be seen as a practical measure, as crucifixion was a public spectacle, and the condemned were typically crucified in their own garments. The act of putting His clothes back on Him also fulfills the prophecy in Psalm 22:18, where it is foretold that His garments would be divided among them. This moment serves as a reminder of Jesus' humanity and the personal sacrifice He was about to make.

Then they led Him away
The phrase "led Him away" uses the Greek word "ἀπάγω" (apagō), which means to lead or carry away. This term is often used in the context of leading someone to a place of judgment or execution. Historically, the path to crucifixion was a public procession meant to serve as a warning to others. Jesus being led away signifies His submission to the Father's will and His role as the Lamb of God, willingly going to the slaughter for the sins of the world (Isaiah 53:7).

to crucify Him
Crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a slow, painful, and humiliating death. The Greek word "σταυρόω" (stauroō) means to crucify or impale on a cross. This method of execution was not only physically excruciating but also carried a social stigma, as it was considered the most disgraceful form of death. In the Jewish context, being hung on a tree was seen as being cursed by God (Deuteronomy 21:23). Jesus' crucifixion, therefore, represents the ultimate act of love and sacrifice, as He bore the curse of sin for all humanity (Galatians 3:13). This moment is central to the Christian faith, symbolizing the atonement and the fulfillment of God's redemptive plan.

As they were going out
This phrase indicates the movement from the place of judgment, likely Pilate's praetorium, to the site of crucifixion, Golgotha. The journey from the city to the crucifixion site was a public spectacle, intended to serve as a deterrent to others. Historically, this procession was a part of Roman execution practices, emphasizing the shame and humiliation of the condemned.

they met a man from Cyrene
Cyrene was a city in modern-day Libya, North Africa, which had a significant Jewish population. This detail highlights the diverse cultural and ethnic backgrounds present in Jerusalem during Passover. Simon's presence underscores the far-reaching influence of the Jewish diaspora and the gathering of Jews from various regions for the Passover festival.

named Simon
The name Simon was common among Jews, derived from the Hebrew name "Shimon," meaning "he has heard." This name is significant in Jewish history, as it is associated with one of the twelve tribes of Israel. Simon's identification by name suggests his later importance in the early Christian community, possibly indicating that he became a follower of Christ.

and they forced him
The Roman soldiers compelled Simon to carry the cross, a practice known as "impressment," where authorities could requisition individuals for service. This act of coercion reflects the oppressive nature of Roman rule and the burden of the cross, symbolizing the weight of sin and the cost of discipleship.

to carry the cross
The cross, a Roman instrument of execution, symbolizes suffering, shame, and redemption. In the context of Jesus' crucifixion, it represents the fulfillment of Old Testament prophecies regarding the suffering servant (Isaiah 53). Simon's act of carrying the cross prefigures the call to all believers to take up their cross and follow Christ (Matthew 16:24), signifying a life of self-denial and commitment to the path of righteousness.

And when they came
This phrase marks the culmination of Jesus' journey to the crucifixion site. The Greek word "ἦλθον" (ēlthon) indicates a completed action, emphasizing the inevitability of this moment in the divine plan. Historically, this journey was a public spectacle, intended to humiliate and serve as a warning to others. Yet, for believers, it signifies the fulfillment of prophecy and the beginning of redemption.

to a place
The Greek term "τόπος" (topos) refers to a specific location, underscoring the historical reality of the crucifixion. This was not a mythical or allegorical event but occurred in a real, identifiable place. Archaeological studies suggest that Golgotha was outside the city walls of Jerusalem, aligning with Jewish customs of executing criminals outside the camp (Leviticus 24:14).

called Golgotha
The name "Golgotha" is derived from the Aramaic "Gulgaltha," meaning "skull." This term evokes a sense of death and foreboding, fitting for the site of crucifixion. Theories about the name's origin vary; some suggest the area resembled a skull, while others propose it was a place of execution where skulls were found. Spiritually, Golgotha represents the place where Jesus confronted the powers of sin and death.

which means The Place of the Skull
This explanatory phrase is crucial for understanding the significance of Golgotha. The Greek "κρανίου τόπος" (kraniou topos) directly translates to "place of a skull." This location, steeped in death, becomes the paradoxical site of life and victory for Christians. It is here that Jesus' sacrifice transforms a place of execution into a symbol of hope and salvation. Theologically, it reminds believers of the cost of sin and the depth of Christ's love, as He willingly faced death to bring eternal life to humanity.

There they offered Him
This phrase sets the scene at Golgotha, the place of the crucifixion. The offering of wine mixed with gall was a customary act, intended as a gesture of mercy to dull the pain of those being crucified. The Greek word for "offered" (ἐδίδουν) implies a continuous action, suggesting that this was a deliberate and repeated gesture by the Roman soldiers. Historically, this reflects the Roman practice of offering a sedative to those condemned to crucifixion, highlighting the brutal reality of Roman execution methods.

wine to drink
The "wine" here is not the celebratory drink of a wedding feast but a cheap, sour wine, often consumed by soldiers and the lower classes. The Greek word for wine (οἶνος) in this context indicates a diluted or vinegary substance, not the fine wine of a banquet. This detail underscores the humiliation and suffering of Jesus, as He is offered a drink that symbolizes the bitterness of His impending death.

mixed with gall
The term "gall" (χολή) refers to a bitter substance, possibly derived from a plant like myrrh or a bitter herb. In the Old Testament, gall is often associated with bitterness and suffering (see Psalm 69:21). The mixture of wine and gall was intended to act as a narcotic, dulling the senses. This act, though seemingly merciful, also fulfills the prophecy of the suffering servant, who would be given gall for food and vinegar for thirst.

but after tasting it
The act of "tasting" (γεύομαι) implies a deliberate choice by Jesus. He does not immediately refuse the drink but first tastes it, indicating His awareness and full consciousness of the situation. This moment reflects Jesus' willingness to fully experience the suffering of the cross without any alleviation, emphasizing His obedience and sacrifice.

He refused to drink it
Jesus' refusal (οὐκ ἤθελεν πιεῖν) is a powerful testament to His resolve and commitment to fulfill His mission. By rejecting the wine mixed with gall, Jesus chooses to face the full extent of human suffering and divine wrath without mitigation. This decision highlights His role as the suffering servant, willingly enduring the cross for the salvation of humanity. His refusal is a profound act of obedience to the Father's will, underscoring the depth of His love and sacrifice.

When they had crucified Him
The act of crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. The Greek word used here, "σταυρόω" (stauroō), means to fasten to a cross. This moment fulfills the prophecy of the suffering servant in Isaiah 53, where it is foretold that the Messiah would be "pierced for our transgressions." The crucifixion of Jesus is central to Christian theology, symbolizing the ultimate sacrifice for humanity's sins. Historically, crucifixion was a brutal and excruciatingly painful death, emphasizing the depth of Christ's love and obedience to the Father's will.

they divided up His garments
This phrase highlights the fulfillment of Psalm 22:18, which states, "They divide my garments among them and cast lots for my clothing." The soldiers' actions were not only a fulfillment of prophecy but also a demonstration of the callousness and indifference of the world to the suffering of Christ. In the cultural context, a person's garments were a significant part of their identity and possessions. By dividing Jesus' garments, the soldiers stripped Him of His earthly dignity, yet this act paradoxically points to His divine kingship and the spiritual riches He offers to believers.

by casting lots
Casting lots was an ancient practice used to make decisions or determine fate, akin to drawing straws or rolling dice. The Greek word "κλῆρος" (klēros) refers to this method of decision-making. In the context of the crucifixion, it underscores the fulfillment of prophecy and the sovereignty of God, even in the midst of human actions. The soldiers' casting of lots for Jesus' clothing is a stark reminder of the randomness of human justice and the fulfillment of divine prophecy. It serves as a poignant illustration of how God can use even the most mundane or seemingly insignificant actions to accomplish His divine purposes.

And sitting down
The act of sitting down by the Roman soldiers signifies a settled, deliberate posture. In the Greek, the word "καθήμενοι" (kathēmenoi) implies a position of rest and authority. This was not a casual observation but a formal duty. Historically, Roman soldiers were known for their discipline and order, and their sitting down indicates a readiness to maintain control over the situation. This moment reflects the fulfillment of prophecy and the unfolding of divine plans, as the soldiers unknowingly participate in the sacred events of the crucifixion.

they kept watch
The phrase "kept watch" comes from the Greek "τηροῦντες" (tērountes), meaning to guard or to keep an eye on. This vigilance was not merely to prevent any rescue attempts but also to ensure the execution was carried out to completion. In a broader spiritual sense, this watchfulness contrasts with the disciples' earlier inability to stay awake and pray with Jesus in Gethsemane. The soldiers' watchfulness, though for a different purpose, underscores the gravity of the moment and the fulfillment of God's redemptive plan.

over Him
The focus of their watch was "over Him," referring to Jesus. The Greek "αὐτόν" (auton) emphasizes the centrality of Christ in this scene. Despite the soldiers' lack of understanding, their attention on Jesus highlights His significance. Historically, crucifixion was a public spectacle meant to deter crime, yet here it becomes the focal point of salvation history. Jesus, the Lamb of God, is the center of divine attention, fulfilling His mission to atone for humanity's sins.

there
The word "there" (Greek "ἐκεῖ" - ekei) situates the event at a specific location, Golgotha, the place of the Skull. This geographical reference is significant as it ties the crucifixion to a real, historical event. Archaeological findings and historical records affirm the existence of such execution sites outside Jerusalem's walls. The location underscores the public nature of Jesus' sacrifice, visible to all, and fulfills the scriptural prophecies about the Messiah's suffering and death.

Above His head
This phrase indicates the physical placement of the charge, which was customary in Roman crucifixions. The sign was placed above the condemned to publicly declare the crime for which they were being executed. Historically, this was a method to deter others from committing similar offenses. Theologically, it signifies the public nature of Jesus' crucifixion, fulfilling the prophecy of being "lifted up" (John 3:14).

they posted
The act of posting the charge was a Roman legal custom. The Greek word used here, "ἐπέθηκαν" (epethēkan), implies an official act, underscoring the legal proceedings that led to Jesus' crucifixion. This highlights the Roman involvement and the fulfillment of Jesus' prediction of being handed over to the Gentiles (Matthew 20:19).

the written charge
The "written charge" or "titulus" was a formal declaration of the crime. In this context, it was meant to mock Jesus, yet it inadvertently proclaimed a profound truth. The charge was written in three languages (John 19:20), ensuring that all could read it, symbolizing the universal nature of Jesus' kingship.

against Him
This phrase emphasizes the accusatory nature of the inscription. It was intended to justify the crucifixion in the eyes of the public. However, from a theological perspective, it highlights the irony that the charge "against" Jesus was, in fact, a declaration of His true identity and mission.

THIS IS JESUS
The use of "THIS IS" in the inscription serves as a direct identification of the person being crucified. The name "Jesus" (Greek: Ἰησοῦς, Iēsous) is the Greek form of the Hebrew name Yeshua, meaning "Yahweh is salvation." This underscores the salvific purpose of Jesus' death, as He embodies the fulfillment of God's promise of salvation.

THE KING OF THE JEWS
This title, "THE KING OF THE JEWS," was meant to be a sarcastic jibe at Jesus' claim to kingship. However, it is deeply significant, as it acknowledges Jesus' messianic role. Theologically, it affirms Jesus as the promised descendant of David, the rightful King who fulfills Old Testament prophecies (2 Samuel 7:12-16). Historically, this title was a point of contention, as it challenged both Jewish and Roman authorities, yet it ultimately reveals the truth of Jesus' divine kingship and His kingdom not of this world (John 18:36).

Two robbers
The term "robbers" in the Greek is "lēstai," which can refer to bandits or insurrectionists. This word choice suggests that these men were not merely petty thieves but were likely involved in more serious crimes, possibly even acts of rebellion against Roman authority. Historically, crucifixion was reserved for the most severe offenders, indicating the gravity of their crimes. The presence of these robbers alongside Jesus fulfills the prophecy in Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors."

were crucified
Crucifixion was a Roman method of execution designed to be both painful and humiliating. The Greek word "stauroō" means to fasten to a cross. This form of execution was intended to serve as a public deterrent against crime and rebellion. The act of crucifixion was not only a physical ordeal but also a spiritual and emotional one, as it was considered a curse under Jewish law (Deuteronomy 21:23). Jesus' crucifixion, therefore, signifies His bearing of the curse of sin on behalf of humanity.

with Him
The phrase "with Him" emphasizes the fulfillment of prophecy and the identification of Jesus with sinners. Despite His innocence, Jesus was placed among criminals, highlighting His role as the sin-bearer for all humanity. This association underscores the depth of His humility and His willingness to be counted among the guilty to bring about redemption.

one on His right and one on His left
The positioning of the robbers, one on each side of Jesus, is significant. In the cultural and historical context, the right side was often seen as a place of honor, while the left was less so. However, in this scenario, both positions are places of shame, as they are associated with crucifixion. This imagery also serves to illustrate the separation of humanity in response to Jesus—those who accept Him and those who reject Him. The Gospel of Luke further elaborates on this by describing the differing reactions of the two robbers, with one ultimately seeking forgiveness and the other remaining unrepentant. This scene is a powerful reminder of the choices each person faces in response to Christ's sacrifice.

And those who passed by
This phrase refers to the people who were present at the crucifixion of Jesus. The Greek word for "passed by" is "παραπορευόμενοι" (paraporeuomenoi), which implies movement along a path or road. Historically, crucifixions were carried out in public places, often near city gates or along major roads, to serve as a deterrent to others. This setting allowed many people to witness the event, emphasizing the public humiliation Jesus endured. The passersby were likely a mix of locals and pilgrims in Jerusalem for Passover, highlighting the widespread exposure of Jesus' suffering.

heaped abuse on Him
The Greek word for "heaped abuse" is "βλασφημοῦντες" (blasphēmountes), which can also be translated as "blasphemed" or "reviled." This term indicates a verbal assault, showing contempt and disrespect. In the context of Jesus' crucifixion, this abuse was not just a personal attack but a rejection of His divine identity and mission. The act of heaping abuse reflects the fulfillment of Old Testament prophecies, such as Psalm 22:7, which speaks of the Messiah being scorned and despised. This moment underscores the depth of human sinfulness and the rejection of God's redemptive plan.

shaking their heads
The gesture of shaking one's head is a universal sign of derision and mockery. In the Greek, "κινῶντες τὰς κεφαλὰς" (kinountes tas kephalas) conveys a physical expression of scorn. This action is reminiscent of Psalm 22:7, where it is prophesied that the suffering servant would be mocked in this manner. The historical and cultural context of this gesture adds to the humiliation Jesus faced, as it was a common way to express disdain and disbelief. This act of mockery highlights the spiritual blindness of the onlookers, who failed to recognize Jesus as the Messiah, despite the signs and wonders He performed throughout His ministry. It serves as a poignant reminder of the rejection and suffering that Jesus willingly endured for the sake of humanity's salvation.

You who are going to destroy the temple and rebuild it in three days
This phrase is a direct reference to Jesus' earlier statement about His death and resurrection, which is recorded in John 2:19. The Greek word for "destroy" is "λύω" (luo), which means to loosen or dissolve. In the context of Jesus' ministry, it symbolizes the dismantling of the old covenant and the establishment of the new covenant through His death and resurrection. The "temple" here is metaphorical, referring to Jesus' body, as He is the true temple where God dwells among His people. The "three days" is a prophetic indication of His resurrection, emphasizing the divine power and authority of Christ over life and death.

save Yourself!
The Greek word for "save" is "σῴζω" (sozo), which means to save, deliver, or preserve. This taunt from the onlookers is deeply ironic, as Jesus' mission was indeed to save, but not in the way they understood. His sacrifice on the cross was the ultimate act of salvation for humanity, offering eternal life to all who believe. The mockers' challenge reflects a misunderstanding of Jesus' mission and the nature of His kingdom, which is not of this world (John 18:36).

If You are the Son of God
The phrase "Son of God" is a title that affirms Jesus' divine nature and His unique relationship with the Father. In Greek, "υἱὸς τοῦ Θεοῦ" (huios tou Theou) underscores His identity as both fully God and fully man. This challenge echoes the temptation of Jesus in the wilderness (Matthew 4:3, 6), where Satan also questioned His divine sonship. The repetition of this challenge highlights the spiritual battle and the fulfillment of Jesus' role as the obedient Son who trusts the Father’s will.

come down from the cross!
The call to "come down" is a test of Jesus' power and authority. The Greek word "καταβαίνω" (katabaino) means to descend or come down. This demand is a misunderstanding of Jesus' mission, as His power is demonstrated not by avoiding the cross but by enduring it for the sake of humanity's redemption. The cross is central to the Christian faith, symbolizing the sacrificial love of God and the means by which salvation is accomplished. Jesus' refusal to come down is a testament to His obedience and commitment to fulfilling the Father's plan for salvation.

In the same way
This phrase connects the actions of the religious leaders to those of the soldiers and passersby who had previously mocked Jesus. The Greek phrase "ὁμοίως" (homoiōs) suggests a continuation or similarity in behavior. It highlights the pervasive nature of the mockery Jesus faced, emphasizing that it was not just the Roman soldiers or the general populace, but also the Jewish religious authorities who participated in this derision. This reflects the fulfillment of prophetic scriptures, such as Psalm 22:7, which speaks of the Messiah being scorned by all.

the chief priests
The "chief priests" were the leading religious figures in Jewish society, responsible for temple worship and sacrifices. The Greek term "ἀρχιερεῖς" (archiereis) indicates their high status and authority. Their involvement in mocking Jesus underscores the depth of the religious establishment's rejection of Him as the Messiah. Historically, the chief priests were often seen as collaborators with Roman authorities, seeking to maintain their power and influence. Their mockery is particularly poignant, as they were expected to be the spiritual leaders of Israel, yet they failed to recognize the fulfillment of the prophecies they taught.

scribes
The "scribes" were experts in the Jewish Law, known in Greek as "γραμματεῖς" (grammateis). They were responsible for interpreting and teaching the Scriptures. Their participation in mocking Jesus is significant because they were the custodians of the Law and the Prophets, which pointed to the coming of the Messiah. Their failure to see Jesus as the fulfillment of these prophecies highlights the spiritual blindness and hardness of heart that can accompany religious pride and legalism.

and elders
The "elders" were respected leaders within the Jewish community, often part of the Sanhedrin, the ruling council. The Greek word "πρεσβύτεροι" (presbyteroi) denotes their role as senior figures in society. Their involvement in the mockery of Jesus illustrates the collective rejection by the Jewish leadership. This rejection was not just a personal vendetta but a systemic denial of Jesus' messianic identity, which had profound theological implications for the early Christian community.

mocked Him
The act of mocking, from the Greek "ἐμπαίζω" (empaizō), means to ridicule or make fun of someone. This was a fulfillment of the suffering servant prophecy in Isaiah 53, where the Messiah would be despised and rejected. The mockery was not just a personal attack on Jesus but a profound spiritual blindness to His true identity and mission. It serves as a reminder of the cost of discipleship and the reality of persecution for those who follow Christ.

saying
The word "saying" introduces the content of their mockery, which is detailed in the following verses. It indicates that their mockery was not just in actions but also in words, reflecting a deep-seated contempt and disbelief. This verbal assault was a part of the humiliation Jesus endured, fulfilling the prophecies of the suffering Messiah and demonstrating the extent of human sinfulness and the need for redemption.

He saved others
This phrase acknowledges the miraculous works of Jesus throughout His ministry. The Greek word for "saved" here is "ἐσώσεν" (esōsen), which implies deliverance or rescue. Historically, Jesus performed numerous miracles, healing the sick, raising the dead, and casting out demons, which were acts of salvation in a physical sense. This acknowledgment by the chief priests and scribes, though spoken in mockery, inadvertently testifies to the undeniable impact of Jesus' ministry and His divine power to save.

but He cannot save Himself
The irony in this statement is profound. The Greek word for "cannot" is "οὐ δύναται" (ou dynatai), suggesting an inability or lack of power. However, from a theological perspective, Jesus' choice not to save Himself was not due to a lack of power but a demonstration of His obedience to the Father's will and His sacrificial love for humanity. Historically, this reflects the misunderstanding of the Messiah's role, as many expected a political savior rather than a suffering servant.

He is the King of Israel
This title, "King of Israel," is rooted in the Messianic expectations of the Jewish people. The Greek word for "king" is "βασιλεύς" (basileus), denoting a ruler or sovereign. In the historical context, the Jews anticipated a Messiah who would restore the kingdom of Israel and liberate them from Roman oppression. The mockery here is that Jesus, though truly the King, did not fit their expectations of a political leader. Scripturally, this title affirms Jesus' fulfillment of Old Testament prophecies regarding the Davidic line.

Let Him come down now from the cross
The demand for Jesus to come down from the cross is a challenge to His divine authority and power. The Greek word "καταβάτω" (katabatō) means to descend or come down. This reflects a misunderstanding of Jesus' mission, which was not to avoid suffering but to embrace it for the redemption of mankind. Historically, crucifixion was a humiliating and excruciating form of execution, and the call for Jesus to descend was a taunt questioning His identity and mission.

and we will believe in Him
This phrase reveals the conditional faith of the onlookers. The Greek word for "believe" is "πιστεύσομεν" (pisteusomen), which means to have faith or trust. The historical context shows a people who demanded signs and wonders as proof of divine authority. However, true faith, as taught by Jesus, is not based on witnessing miracles but on understanding and accepting His teachings and sacrifice. This statement highlights the spiritual blindness of those who witnessed Jesus' ministry yet failed to recognize His true nature and purpose.

He trusts in God
This phrase reflects the mockery of the chief priests, scribes, and elders as they stood before the crucified Jesus. The Greek word for "trusts" is "πέποιθεν" (pepoithen), which implies a deep-seated confidence or reliance. In the context of Jesus' life and ministry, His trust in God was evident through His obedience and submission to the Father's will, even unto death. This trust is a model for believers, demonstrating that faith in God remains steadfast even in the face of suffering and persecution.

let God deliver Him now
The demand for God to deliver Jesus is a direct challenge to His divine sonship and mission. The Greek word for "deliver" is "ῥυσάσθω" (rhysasthō), meaning to rescue or save. Historically, this echoes the taunts found in Psalm 22:8, a messianic psalm that Jesus fulfills. The mockers fail to understand that Jesus' mission was not to be saved from death but to save humanity through His death and resurrection. This phrase highlights the irony of their challenge, as Jesus' true deliverance would come through His resurrection.

if He wants Him
This conditional phrase questions God's desire or will concerning Jesus. The Greek "θέλει" (thelei) suggests a volitional aspect, implying that if God truly delighted in Jesus, He would intervene. This reflects a misunderstanding of God's will, which was not to prevent Jesus' suffering but to accomplish redemption through it. Theologically, it underscores the mystery of divine will and the purpose of suffering in God's redemptive plan.

For He said, ‘I am the Son of God.’”
This statement is a reference to Jesus' own claims of divinity and His unique relationship with the Father. The title "Son of God" is central to Christian doctrine, affirming both His divinity and His role as the Messiah. The mockers use this claim to justify their ridicule, yet it is precisely this identity that validates Jesus' authority and mission. Scripturally, this echoes the baptism and transfiguration events where God affirms Jesus as His beloved Son. Historically, this claim was a point of contention leading to His crucifixion, yet it is the cornerstone of Christian faith, affirming that Jesus is indeed the divine Son who fulfills the promises of God.

In the same way
This phrase connects the actions of the robbers to those of the chief priests, scribes, and elders who mocked Jesus earlier in the passage. The Greek phrase "ὁμοίως" (homoiōs) suggests a similarity in behavior, indicating that the derision Jesus faced was universal, coming from all sectors of society. This highlights the fulfillment of prophecy, as Isaiah 53:3 describes the Messiah as "despised and rejected by men." The universality of the mockery underscores the depth of human sinfulness and the extent of Jesus' suffering.

even the robbers
The term "robbers" is translated from the Greek "λῃσταί" (lēstai), which can refer to bandits or insurrectionists. This suggests that these men were not mere petty thieves but were likely involved in more serious crimes, possibly even rebellion against Roman authority. Their presence at the crucifixion site emphasizes the shame and degradation of crucifixion, a punishment reserved for the lowest criminals. The inclusion of these robbers in the narrative serves to highlight the depths of Jesus' humiliation, as He was numbered among transgressors (Isaiah 53:12).

who were crucified with Him
This phrase situates the robbers physically and symbolically alongside Jesus. The act of crucifixion was a brutal and public form of execution, designed to serve as a deterrent to others. By being crucified with Jesus, the robbers share in the physical suffering and public shame. However, this also sets the stage for the transformation of one of the robbers, as recorded in Luke 23:39-43, where one turns to Jesus in faith. This juxtaposition of shared suffering and potential redemption is a powerful testament to the grace available through Christ.

berated Him
The Greek word used here is "ὠνείδιζον" (ōneidizon), meaning to reproach or revile. This verb indicates a continuous action, suggesting that the robbers repeatedly mocked Jesus. This relentless verbal abuse adds to the physical torment of crucifixion, fulfilling Psalm 22:7, which speaks of the Messiah being scorned and despised. The mockery from the robbers, who themselves were suffering, highlights the blindness of humanity to the divine nature and mission of Jesus. It serves as a reminder of the hardness of the human heart and the need for divine intervention to bring about repentance and faith.

From the sixth hour
In Jewish timekeeping, the day began at sunrise, approximately 6 a.m. Thus, the "sixth hour" would be around noon. This was the time when the sun was at its zenith, symbolizing the height of the day. Theologically, this moment marks the beginning of a profound cosmic event. The sixth hour is significant in biblical narratives, often associated with divine intervention or revelation. In Acts 10:9, Peter receives a vision at the sixth hour, indicating a time of spiritual significance and divine communication.

until the ninth hour
The "ninth hour" corresponds to approximately 3 p.m. This period of three hours is crucial in the Passion narrative, as it encompasses the time of Jesus' crucifixion leading up to His death. The ninth hour is traditionally a time of prayer in Jewish custom, as seen in Acts 3:1, where Peter and John go to the temple to pray. This time frame underscores the gravity of the moment, as it aligns with the time of the evening sacrifice in the temple, symbolizing Jesus as the ultimate sacrificial Lamb.

darkness came over all the land
The darkness that enveloped the land is a profound symbol of the spiritual and cosmic upheaval occurring at the crucifixion. In the Old Testament, darkness is often associated with divine judgment or the presence of God, as seen in Exodus 10:21-23 during the plague of darkness in Egypt. The Greek word for "darkness" (σκότος, skotos) conveys a sense of obscurity and the absence of light, both physically and spiritually. This darkness signifies the weight of sin being placed upon Jesus, the separation from the Father, and the judgment He bore on behalf of humanity. Historically, some have speculated about natural phenomena, such as an eclipse, but the supernatural nature of this event is emphasized in the Gospel narrative, pointing to a divine act rather than a mere natural occurrence.

About the ninth hour
The "ninth hour" refers to approximately 3 PM in Jewish timekeeping, which began at sunrise around 6 AM. This time is significant as it coincides with the time of the evening sacrifice in the Temple, symbolizing Jesus as the ultimate sacrificial Lamb. Historically, this hour was a time of prayer and offering, underscoring the profound spiritual significance of Jesus' cry.

Jesus cried out in a loud voice
The phrase "cried out in a loud voice" emphasizes the intensity and anguish of Jesus' expression. The Greek word used here, "ἀνεβόησεν" (aneboēsen), conveys a strong, urgent call, reflecting the depth of His suffering and the weight of the world's sin upon Him. This cry is not one of defeat but a fulfillment of prophecy and a profound moment of divine mystery.

Eli, Eli, lema sabachthani?
This Aramaic phrase, directly quoted by Jesus, is a powerful invocation of Psalm 22:1, linking His suffering to the prophetic psalm of David. "Eli" means "My God," showing Jesus' intimate relationship with the Father even in His moment of desolation. The use of Aramaic, the common language of the Jews at the time, highlights the accessibility and humanity of Jesus' experience.

which means, 'My God, My God, why have You forsaken Me?'
This translation of Jesus' words reveals the depth of His anguish and the mystery of the Trinity. Theologically, this moment is understood as Jesus bearing the full weight of humanity's sin, experiencing a form of separation from the Father. The Greek word "ἐγκατέλιπες" (egkatelipes) for "forsaken" suggests abandonment, yet it is crucial to understand that this was a temporary and necessary part of the redemptive plan. Historically, this cry has been seen as the fulfillment of the Messianic prophecy, demonstrating Jesus' role as the suffering servant who takes on the sins of the world.

When some of those standing there
This phrase sets the scene at the crucifixion of Jesus, where a crowd has gathered. The Greek word for "standing" (ἑστῶτες, hestōtes) implies a stationary position, indicating that these individuals were not merely passing by but were intentionally present, witnessing the events unfold. Historically, crucifixions were public spectacles, and the presence of onlookers was common. This crowd likely included a mix of Roman soldiers, Jewish leaders, and curious onlookers, each with their own perspective on the events.

heard this
The phrase refers to the preceding cry of Jesus, "Eli, Eli, lema sabachthani?" which means "My God, My God, why have You forsaken Me?" (Matthew 27:46, BSB). The Greek word for "heard" (ἀκούσαντες, akousantes) suggests an auditory perception that goes beyond mere hearing to include understanding or interpretation. This moment is pivotal, as it reflects the fulfillment of Psalm 22, a messianic psalm that begins with the same cry. The crowd's reaction indicates a misunderstanding or misinterpretation of Jesus' words, which were spoken in Aramaic.

they said
This phrase introduces the response of the onlookers. The Greek word for "said" (εἶπαν, eipan) is a simple past tense, indicating a direct and immediate reaction. This response reveals the crowd's lack of understanding and highlights the confusion surrounding Jesus' identity and mission. It also underscores the theme of misunderstanding that runs throughout the Gospel of Matthew, where Jesus' true nature and purpose are often obscured to those who do not have faith.

He is calling Elijah
The mention of Elijah is significant in Jewish eschatological expectations. Elijah, a revered prophet, was believed to return before the coming of the Messiah, as prophesied in Malachi 4:5. The Greek name for Elijah (Ἠλίαν, Ēlian) is phonetically similar to "Eli," which may have led to the crowd's confusion. This statement reflects a common Jewish belief that Elijah would come to rescue the righteous in times of distress. The crowd's interpretation of Jesus' cry as a call to Elijah reveals their misunderstanding of His divine mission and the nature of His suffering. It also highlights the irony of the situation: while they expect a miraculous intervention, they fail to recognize the fulfillment of prophecy occurring before their eyes.

One of them quickly ran
This phrase indicates the urgency and immediacy of the action. The Greek word for "quickly" (εὐθέως, eutheos) suggests a sense of haste and responsiveness. In the context of the crucifixion, this urgency reflects the chaotic and intense atmosphere surrounding Jesus' final moments. Historically, Roman soldiers were present at crucifixions to maintain order, and this action could have been performed by one of them, highlighting the fulfillment of prophecy and the unfolding of divine plans even amidst human actions.

brought a sponge
The use of a sponge is significant in the historical context of Roman crucifixions. Sponges were commonly used for various purposes, including cleaning and applying liquids. The act of bringing a sponge indicates a practical approach to offering Jesus a drink, yet it also fulfills the prophetic imagery found in Psalm 69:21, "They gave me vinegar for my thirst." This connection underscores the fulfillment of Old Testament prophecy in the New Testament narrative.

He filled it with vinegar
The term "vinegar" (ὄξος, oxos) refers to sour wine, a common drink for Roman soldiers and the lower classes. This was not the wine mixed with myrrh offered earlier to numb pain, which Jesus refused. Instead, this sour wine was a cheap, readily available beverage. Theologically, this act symbolizes the bitterness and suffering Jesus endured, contrasting with the sweetness of salvation He offers. It also fulfills the prophecy of Psalm 69:21, emphasizing the continuity of God's redemptive plan.

put it on a reed
The "reed" (κάλαμος, kalamos) was likely a stalk of a plant, such as a hyssop branch, which was long enough to reach Jesus' mouth from the ground. The use of a reed is symbolic, as hyssop was used in the Old Testament for purification rituals (Exodus 12:22). This connection highlights the purification and redemption achieved through Jesus' sacrifice, drawing a parallel between the Passover lamb and the Lamb of God.

held it up for Jesus to drink
This action of holding up the sponge to Jesus' lips is both an act of human compassion and a fulfillment of divine prophecy. It demonstrates the intersection of human agency and divine sovereignty. Theologically, it signifies the momentary relief offered to Jesus amidst His suffering, yet it also points to the greater relief and salvation He provides to humanity through His sacrifice. This act, though seemingly small, is part of the grand narrative of redemption, illustrating how even minor details in the crucifixion account are imbued with profound theological significance.

But the others said
This phrase introduces a contrast between different groups present at the crucifixion. The Greek word for "others" (ἄλλοι, alloi) indicates a distinction from those who previously mocked Jesus. Historically, this reflects the diverse reactions of the crowd, some of whom were curious or skeptical rather than purely antagonistic. This diversity of response is a reminder of the varied human reactions to Jesus' suffering and message.

Leave Him alone
The command to "leave Him alone" (ἄφες, aphes) is a call for restraint. In the context of the crucifixion, it suggests a momentary pause in the mockery or intervention. This phrase can be seen as a reflection of the divine plan unfolding, where human interference is momentarily halted, allowing the prophecy and purpose of Jesus' sacrifice to be fulfilled without hindrance.

Let us see
The phrase "let us see" (ἴδωμεν, idōmen) conveys a sense of anticipation and curiosity. It reflects the human tendency to seek signs and wonders, a theme prevalent throughout the Gospels. This curiosity, however, is not rooted in faith but in skepticism, highlighting the spiritual blindness of those who demand proof rather than believing in Jesus' identity and mission.

if Elijah comes
The mention of Elijah (Ἠλίας, Ēlias) is significant in Jewish eschatological expectation. Elijah was prophesied to return before the coming of the Messiah (Malachi 4:5). The crowd's reference to Elijah indicates a misunderstanding of Jesus' cry, "Eli, Eli," and reflects a deeper spiritual misunderstanding of Jesus' role as the Messiah. This expectation of Elijah underscores the Jewish hope for deliverance and the fulfillment of prophecy, which they failed to see in Jesus.

to save Him
The concept of salvation (σῴζω, sōzō) here is ironic. While the crowd speaks of physical deliverance, the true salvation Jesus offers is spiritual and eternal. This misunderstanding highlights the contrast between human expectations of a temporal savior and the divine plan of redemption through Jesus' sacrificial death. The irony is profound: while they mockingly wait for Elijah to save Jesus, it is through His death that Jesus accomplishes the ultimate act of salvation for humanity.

When Jesus had cried out again
The phrase "cried out again" indicates a repeated action, emphasizing the intensity and significance of Jesus' final moments. The Greek word used here is "ἀνακράζω" (anakrazo), which means to cry out or shout aloud. This cry is not one of defeat but of fulfillment and completion. It reflects the culmination of His earthly mission and the fulfillment of prophecy. Historically, this moment is pivotal, as it signifies the completion of the sacrificial act that Jesus came to perform. The cry is a declaration of victory over sin and death, echoing the prophetic words of Psalm 22, which begins with a cry of anguish but ends in triumph.

in a loud voice
The "loud voice" signifies strength and authority, even in the face of death. The Greek word "φωνῇ μεγάλῃ" (phone megale) conveys a powerful, commanding presence. This is not a whimper of defeat but a proclamation of divine authority. In the context of Roman crucifixion, victims would typically succumb to exhaustion and asphyxiation, making it difficult to speak, let alone cry out loudly. Jesus' ability to do so underscores His control over the situation and His voluntary sacrifice. It is a testament to His divine nature and the fulfillment of His mission.

He yielded up His spirit
The phrase "yielded up His spirit" is profound in its simplicity. The Greek word "ἀφίημι" (aphiemi) means to let go or send away. This indicates that Jesus' death was not taken from Him; rather, He willingly surrendered His life. This voluntary act is central to Christian theology, emphasizing that Jesus laid down His life of His own accord, as He stated in John 10:18. Theologically, this moment marks the completion of the atonement, where Jesus, the sinless Lamb of God, offers Himself as the ultimate sacrifice for humanity's sins. It is a moment of profound love and obedience to the Father's will, fulfilling the divine plan of salvation.

At that moment
This phrase signifies the precise timing of the event, immediately following Jesus' death on the cross. It underscores the divine orchestration of events, emphasizing that this was not a random occurrence but a pivotal moment in salvation history. The Greek word used here, "ἰδοὺ" (idou), often translated as "behold," is a call to attention, urging the reader to recognize the significance of what is happening.

the veil of the temple
The veil, or curtain, in the temple was a significant barrier that separated the Holy of Holies—the most sacred part of the temple where God's presence was believed to dwell—from the rest of the temple where people gathered. This veil was a symbol of the separation between God and humanity due to sin. In the Old Testament, only the high priest could enter the Holy of Holies, and only once a year on the Day of Atonement (Yom Kippur). The tearing of the veil signifies the removal of this separation, symbolizing that through Jesus' sacrifice, all believers now have direct access to God.

was torn in two
The tearing of the veil is a powerful image of the new covenant established through Jesus' death. The Greek word "σχίζω" (schizo) means to split or divide, indicating a complete and decisive action. This act was not done by human hands but by God Himself, as evidenced by the direction of the tear—from top to bottom. It represents the fulfillment of the law and the prophets, as Jesus' sacrifice opens the way for a new relationship between God and humanity.

from top to bottom
This detail emphasizes the divine nature of the event. The veil was approximately 60 feet high, and its tearing from top to bottom indicates that it was not a human act but a supernatural one. This act of God signifies that the barrier of sin has been removed, and reconciliation between God and humanity is now possible through Jesus Christ.

The earth quaked
The earthquake is a physical manifestation of the spiritual significance of Jesus' death. In biblical times, earthquakes were often seen as signs of God's presence and power. The Greek word "σεισμός" (seismos) is used here, which can refer to a shaking or commotion. This seismic event underscores the cosmic impact of Jesus' sacrifice, affecting not only the spiritual realm but the physical world as well.

and the rocks were split
The splitting of the rocks further emphasizes the magnitude of the event. It is a demonstration of God's power and a foreshadowing of the resurrection, where the power of death and the grave is broken. The Greek word "ἐσχίσθησαν" (eschisthēsan) is used, which is related to the word for the tearing of the veil, indicating a parallel between the two events. This act signifies the breaking of the old order and the inauguration of a new era in God's redemptive plan.

The tombs broke open
This phrase signifies a miraculous event that occurred at the moment of Jesus' death. The Greek word for "tombs" is "mnemeia," which refers to graves or sepulchers. The breaking open of the tombs symbolizes the power of Christ's death over the grave, foreshadowing the ultimate victory over death through His resurrection. Historically, Jewish burial practices involved placing bodies in rock-hewn tombs, often sealed with stones. The opening of these tombs would have been a dramatic and undeniable sign to the witnesses of the supernatural nature of the events surrounding Jesus' crucifixion.

and the bodies of many saints
The term "saints" here is translated from the Greek word "hagios," meaning holy or set apart. These individuals were likely devout followers of God who had died before the coming of Christ. The use of "bodies" emphasizes the physical resurrection, not just a spiritual awakening. This event serves as a testament to the power of Jesus' sacrifice, which extends beyond His own resurrection to those who were faithful to God, illustrating the hope of resurrection for all believers.

who had fallen asleep
The phrase "fallen asleep" is a euphemism for death, commonly used in the New Testament. The Greek word "koimao" conveys the idea of rest, suggesting that death is temporary for believers, akin to sleep from which one will awaken. This reflects the early Christian belief in the resurrection of the dead, a core tenet of the faith that promises eternal life through Christ. The use of this term underscores the hope and assurance that death is not the end for those who are in Christ.

were raised
The Greek word "egeiro" means to awaken or to raise up. This miraculous raising of the saints' bodies is a foretaste of the general resurrection at the end of the age, as promised in Christian eschatology. It demonstrates the immediate impact of Jesus' death on the power of sin and death, providing a tangible sign of the new covenant and the inauguration of the Kingdom of God. This event would have served as a powerful witness to the truth of Jesus' identity as the Messiah and the transformative power of His sacrifice.

After Jesus’ resurrection
This phrase marks a pivotal moment in Christian theology, emphasizing the power and significance of Jesus' victory over death. The Greek word for "resurrection" is "anastasis," which means a rising up or standing up again. This term is central to Christian belief, symbolizing not only Jesus' triumph over the grave but also the promise of eternal life for believers. The resurrection is the cornerstone of Christian faith, affirming Jesus as the Son of God and validating His teachings and sacrifice.

when they had come out of the tombs
The phrase "come out of the tombs" refers to the miraculous event where saints who had died were raised to life. The Greek word for "tombs" is "mnemeion," which denotes a memorial or a place of remembrance. This event signifies the breaking of the power of death and the grave, illustrating the transformative power of Jesus' resurrection. It serves as a foretaste of the general resurrection at the end of times, where all believers will be raised to eternal life.

they entered the holy city
"The holy city" refers to Jerusalem, a place of profound religious significance in Jewish and Christian traditions. Jerusalem is often seen as the center of God's redemptive work throughout history. The entry of the resurrected saints into the city symbolizes the fulfillment of God's promises and the inauguration of a new covenant through Jesus Christ. It also foreshadows the New Jerusalem described in Revelation, where God's presence will dwell with His people eternally.

and appeared to many people
The appearance of the resurrected saints to "many people" serves as a powerful testimony to the reality of Jesus' resurrection and the truth of His message. The Greek word for "appeared" is "emphanizo," which means to make visible or manifest. This public manifestation provided undeniable evidence of the supernatural event that had taken place, reinforcing the credibility of the resurrection accounts. It also highlights the communal aspect of the resurrection, as the witnesses were not isolated individuals but part of a larger community that could attest to the truth of what they had seen.

When the centurion
The centurion was a Roman officer in charge of a hundred soldiers. The presence of a centurion at the crucifixion underscores the Roman authority overseeing the execution. Historically, centurions were known for their discipline and leadership. The Greek word "κεντυρίων" (kentyrion) reflects a man of authority and experience, suggesting that his testimony carries weight. His role in this narrative highlights the intersection of Roman power and divine revelation.

and those with him
This phrase refers to the soldiers under the centurion's command. These men were likely hardened by their duties, accustomed to the brutality of crucifixions. Their presence emphasizes the collective witness to the supernatural events surrounding Jesus' death. The Greek "οἱ μετ’ αὐτοῦ" (hoi met' autou) indicates a group, reinforcing the idea that this was not an isolated observation but a shared experience.

guarding Jesus
The soldiers were tasked with ensuring the execution was carried out and that no disturbances occurred. The Greek "τηροῦντες" (tērountes) implies vigilance and watchfulness. This duty was routine for them, yet the events they witnessed were anything but ordinary. Their role as guards becomes ironic as they become witnesses to the divine nature of the one they were executing.

saw the earthquake
Earthquakes in biblical times were often seen as manifestations of divine intervention. The Greek "σεισμὸν" (seismon) suggests a significant seismic event, symbolizing the earth's response to the death of its Creator. This natural phenomenon would have been interpreted as a sign of God's power and presence, shaking not only the ground but the very understanding of those who witnessed it.

and all that had happened
This phrase encompasses the supernatural occurrences at the crucifixion, including the darkness and the tearing of the temple veil. The Greek "τὰ γενόμενα" (ta genomena) indicates a series of events, each contributing to the realization of Jesus' divine identity. These occurrences were beyond human control, pointing to a higher power at work.

they were terrified
The reaction of fear is significant, as it shows a recognition of the divine. The Greek "ἐφοβήθησαν" (ephobēthēsan) conveys a deep, reverential fear, acknowledging that they were in the presence of something holy and beyond their understanding. This fear is not just of the events but of the realization of who Jesus truly was.

and exclaimed
The soldiers' exclamation is a verbal acknowledgment of their realization. The Greek "εἶπαν" (eipan) indicates a declaration, a public confession of belief. This moment of revelation is pivotal, as it marks a turning point from skepticism to faith.

Truly this was the Son of God!
This confession is profound, coming from a Roman centurion and his men. The Greek "ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος" (alēthōs Theou Huios ēn houtos) is a powerful statement of faith, recognizing Jesus' divine nature. In a conservative Christian perspective, this acknowledgment by Gentiles foreshadows the spread of the Gospel beyond Jewish boundaries, affirming the universal lordship of Christ. This declaration serves as a testament to the truth of Jesus' identity, even in the face of death, and inspires believers to recognize and proclaim the divinity of Christ in their own lives.

And many women were there
This phrase highlights the presence of women at the crucifixion of Jesus, a significant detail in the Gospel narrative. In the patriarchal society of the time, women were often marginalized, yet here they are given prominence. The Greek word for "women" is "γυναῖκες" (gynaikes), emphasizing their role as faithful followers. Their presence underscores the inclusivity of Jesus' ministry and the important role women played in the early Christian community. Historically, this challenges the cultural norms of the time, showing that the message of Christ transcends gender barriers.

watching from a distance
The phrase "watching from a distance" indicates both physical and emotional separation. The Greek word "θεωροῦσαι" (theorousai) suggests a careful observation, implying that these women were not merely passive onlookers but were deeply engaged with the events unfolding. This distance could symbolize the societal constraints placed on women, yet their determination to be present speaks to their courage and devotion. Theologically, this distance can also reflect the separation between humanity and the divine, a gap that Jesus' sacrifice aims to bridge.

They had followed Jesus from Galilee
This phrase highlights the long-term commitment and dedication of these women. "Followed" in Greek is "ἠκολούθησαν" (ēkolouthēsan), which implies discipleship and loyalty. Galilee, a region often associated with the beginning of Jesus' ministry, represents the journey of faith these women undertook. Their following from Galilee to Jerusalem signifies a spiritual pilgrimage, illustrating the transformative impact of Jesus' teachings. This journey also reflects the broader Christian journey of faith, from initial belief to witnessing the fulfillment of God's plan.

to minister to Him
The phrase "to minister to Him" reveals the active role these women played in Jesus' ministry. The Greek word "διακονεῖν" (diakonein) is the root for "deacon," indicating service and support. This service was not merely physical but also spiritual, as they provided for Jesus' needs and supported His mission. Their ministry exemplifies the Christian call to serve others, following Jesus' example of humility and love. Historically, this service challenges the traditional roles assigned to women, highlighting their essential contribution to the early Church and the spread of the Gospel.

Among them
This phrase indicates the presence of a group, specifically women who were followers of Jesus. In the Greek, "ἐν αὐταῖς" (en autais) suggests inclusion and presence. Historically, women played a significant role in Jesus' ministry, often providing support and witnessing key events. Their presence at the crucifixion highlights their loyalty and courage, standing by Jesus even when many of His male disciples had fled.

Mary Magdalene
Mary Magdalene is a prominent figure in the Gospels, often identified as a devoted follower of Jesus. The Greek "Μαρία ἡ Μαγδαληνή" (Maria hē Magdalēnē) suggests she was from Magdala, a town on the western shore of the Sea of Galilee. Her presence at the crucifixion and later at the resurrection underscores her importance in the early Christian community. She is often seen as a symbol of redemption and unwavering faith.

Mary the mother of James and Joseph
This Mary is distinguished by her sons, James and Joseph. The Greek "Μαρία ἡ τοῦ Ἰακώβου καὶ Ἰωσῆ" (Maria hē tou Iakōbou kai Iōsē) identifies her through her children, a common practice in ancient times. James is often associated with James the Less, one of the apostles, and Joseph (or Joses) is less prominently mentioned. This Mary is sometimes thought to be the wife of Clopas, linking her to the broader family of Jesus.

the mother of Zebedee’s sons
This phrase refers to Salome, the mother of James and John, the sons of Zebedee. In Greek, "ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου" (hē mētēr tōn huiōn Zebedaiou) highlights her maternal role. James and John were among Jesus' closest disciples, part of His inner circle. Salome's presence at the crucifixion shows her dedication and possibly her ambition for her sons' roles in Jesus' kingdom, as seen earlier in the Gospels.

When it was evening
The phrase "when it was evening" indicates the time of day when the events are unfolding. In Jewish culture, the evening marks the beginning of a new day, as the Jewish day begins at sunset. This timing is significant because it follows the crucifixion of Jesus, which occurred earlier in the day. The evening also signifies a time of transition and preparation, as the Sabbath was approaching, and it was important for the burial to occur before the Sabbath began. This urgency underscores the devotion and respect Joseph of Arimathea had for Jesus, as he sought to ensure a proper burial despite the constraints of time.

there came a rich man
The mention of "a rich man" highlights Joseph of Arimathea's social and economic status. In the context of first-century Judea, wealth often conferred influence and access to resources. Joseph's wealth would have enabled him to own a tomb and have the means to approach Pilate for Jesus' body. This detail fulfills the prophecy in Isaiah 53:9, which states that the Messiah would be with the rich in His death. Joseph's wealth, therefore, plays a crucial role in the fulfillment of Scripture, demonstrating God's sovereignty in orchestrating events according to His divine plan.

from Arimathea
Arimathea is identified as Joseph's place of origin. While the exact location of Arimathea is not definitively known, it is traditionally associated with the region of Judea. The mention of Arimathea provides a geographical context, grounding the narrative in a real-world setting. It also serves to distinguish Joseph from other individuals with the same name, emphasizing his unique role in the burial of Jesus. This specificity underscores the historical reliability of the Gospel accounts, as they provide detailed information about the people and places involved in the life of Jesus.

named Joseph
The name "Joseph" is a common Jewish name, derived from the Hebrew "Yosef," meaning "He will add" or "God will increase." This name carries connotations of blessing and divine favor. Joseph of Arimathea's actions reflect a deep commitment to Jesus, as he courageously steps forward to care for the body of Christ. His willingness to be associated with Jesus, even after His crucifixion, demonstrates a profound faith and dedication. Joseph's character and actions serve as an example of discipleship, illustrating the call to follow Jesus with courage and conviction, regardless of societal pressures or personal risk.

who himself had also become a disciple of Jesus
This phrase reveals Joseph's spiritual journey and commitment to Jesus. The term "disciple" indicates that Joseph was not merely a follower in name but had embraced the teachings and mission of Jesus. His discipleship is significant because it shows that even those of high social standing and wealth were drawn to Jesus' message. Joseph's decision to become a disciple reflects the transformative power of Jesus' ministry, which transcended social and economic barriers. His actions in securing Jesus' burial demonstrate the practical outworking of his faith, as he uses his resources and influence to honor the Lord. This commitment serves as an inspiration for believers to live out their faith actively and sacrificially, using their God-given resources for His glory.

He went to Pilate
This phrase indicates the boldness and courage of Joseph of Arimathea. In the context of Roman governance, approaching Pilate, the Roman governor, was a significant act. Pilate was the authority who had sanctioned Jesus' crucifixion, and Joseph's approach signifies a willingness to associate himself with Jesus, even in His death. Historically, this act would have required a certain level of social standing and courage, as it involved interacting with the Roman political system. Joseph's actions demonstrate his devotion and respect for Jesus, despite the potential personal risk.

and asked for the body of Jesus
The Greek word for "asked" (αἰτέω, aiteō) implies a request or petition, often with a sense of urgency or necessity. Joseph's request for Jesus' body is significant because it shows his desire to ensure that Jesus received a proper burial, in accordance with Jewish customs. This act of asking Pilate for the body also highlights Joseph's role as a disciple who, though previously secretive, now steps forward publicly. In Jewish tradition, the burial of the dead is a significant act of kindness and respect, and Joseph's actions align with these values, emphasizing his commitment to honoring Jesus even after His death.

Then Pilate ordered that it be given to him
Pilate's decision to release Jesus' body to Joseph is noteworthy. Roman practice often left crucified bodies unburied as a warning to others, but Pilate's compliance suggests a level of respect or at least neutrality towards Joseph. This could also reflect Pilate's own ambivalence about Jesus' execution, as seen earlier in the Gospel accounts. The phrase "ordered that it be given" indicates Pilate's authority and the legal permission granted to Joseph, allowing him to proceed with the burial. This act fulfills the prophecy of Isaiah 53:9, which speaks of the Messiah being with a rich man in His death, as Joseph was a wealthy man.

Joseph
This refers to Joseph of Arimathea, a wealthy member of the Sanhedrin who had become a disciple of Jesus. His actions demonstrate courage and devotion, as he risked his reputation and possibly his position by asking Pilate for Jesus' body. Historically, Joseph's involvement fulfills the prophecy in Isaiah 53:9, which speaks of the Messiah being with a rich man in His death. The Greek name "Ioseph" is derived from the Hebrew "Yosef," meaning "He will add," which can be seen as symbolic of Joseph's role in adding dignity to Jesus' burial.

took the body
The act of taking Jesus' body signifies a personal and respectful care for the deceased, which was a significant responsibility. In Jewish tradition, the handling of a dead body was considered an act of great piety. Joseph's taking of the body also indicates his acceptance of Jesus' death, a crucial step in the unfolding of the resurrection narrative. The Greek word "lambano" implies receiving or taking with the hand, suggesting a deliberate and respectful action.

wrapped it
The wrapping of Jesus' body is an important detail, reflecting Jewish burial customs of the time. The Greek word "entylisso" means to roll or wrap up, indicating a careful and respectful preparation of the body. This act of wrapping is reminiscent of the swaddling clothes of Jesus' birth, symbolizing the full circle of His earthly life.

in a clean linen cloth
The use of a "clean linen cloth" is significant both ritually and symbolically. Linen was a fabric often associated with purity and was used in the garments of the priests, as described in the Old Testament. The Greek word "sindon" refers to a fine linen cloth, emphasizing the honor and respect given to Jesus even in death. The cleanliness of the cloth underscores the purity and sinlessness of Christ, even as He bore the sins of the world. This detail also aligns with the Jewish customs of ensuring the body was wrapped in a clean shroud, highlighting the care and reverence Joseph had for Jesus.

and placed it
The act of placing Jesus' body in the tomb is significant, as it fulfills the Jewish burial customs of the time, which required a proper and respectful handling of the deceased. The Greek word used here, "ἔθηκεν" (ethēken), implies a deliberate and careful action, reflecting Joseph of Arimathea's devotion and reverence for Jesus. This act of placing also symbolizes the transition from death to the promise of resurrection, a cornerstone of Christian faith.

in his own new tomb
The phrase "in his own new tomb" highlights the personal sacrifice and devotion of Joseph of Arimathea. The tomb being "new" indicates that it was unused, fulfilling the prophecy in Isaiah 53:9 that the Messiah would be with a rich man in his death. The Greek word "καινῷ" (kainō) for "new" suggests something fresh and unused, symbolizing purity and the new covenant established through Christ's death and resurrection.

that he had cut out of the rock
This phrase emphasizes the effort and resources Joseph invested in preparing the tomb. Tombs hewn from rock were typically reserved for the wealthy, indicating Joseph's status and the honor he bestowed upon Jesus. The act of cutting the tomb from rock, "λαξευτὸν" (laxeuton), signifies permanence and strength, reflecting the enduring nature of Christ's victory over death.

Then he rolled a great stone
The rolling of a "great stone" across the tomb's entrance was a common practice to protect the body from animals and grave robbers. The Greek word "μεγάλην" (megalēn) for "great" underscores the stone's size and weight, symbolizing the seemingly insurmountable barrier of death that Jesus would overcome. This act also sets the stage for the miraculous resurrection, as the stone would later be found rolled away.

across the entrance of the tomb
The entrance of the tomb, "θύραν" (thyran), serves as a physical and symbolic threshold between life and death. By sealing the entrance, Joseph ensures the sanctity of Jesus' resting place, yet it also foreshadows the opening of the way to eternal life through Christ's resurrection. The entrance represents the barrier that sin and death posed, which Jesus would ultimately conquer.

and went away
Joseph's departure, "ἀπῆλθεν" (apēlthen), signifies the completion of his task and the beginning of a period of waiting and uncertainty for Jesus' followers. This moment of departure invites reflection on the faith and hope required to trust in God's promises, even when the outcome is unseen. It also highlights the human aspect of the narrative, as those who loved Jesus had to leave Him in the tomb, trusting in God's greater plan.

Mary Magdalene
Mary Magdalene is a prominent figure in the New Testament, often recognized as a devoted follower of Jesus. Her name, "Magdalene," suggests she was from Magdala, a town on the western shore of the Sea of Galilee. In the Greek, "Magdalene" (Μαγδαληνή) indicates her origin, distinguishing her from other women named Mary. Historically, Mary Magdalene is celebrated for her unwavering faith and loyalty to Jesus, being present at both His crucifixion and resurrection. Her presence at the tomb signifies her deep love and commitment to Christ, serving as an example of steadfast discipleship.

and the other Mary
The "other Mary" is often identified as Mary, the mother of James and Joseph, as mentioned earlier in Matthew 27:56. This phrase highlights the presence of multiple women named Mary in the Gospel narratives, a common name in Jewish culture of the time, derived from the Hebrew "Miriam." The inclusion of "the other Mary" emphasizes the collective witness of women who played crucial roles in Jesus' ministry and the events surrounding His death and resurrection. Their presence underscores the importance of women in the early Christian community, often serving as the first witnesses to pivotal events.

were sitting there
The act of "sitting" (Greek: καθήμεναι) implies a posture of waiting and watching. This phrase suggests a period of reflection, mourning, and anticipation. In the cultural context of the time, sitting near the tomb would have been an expression of grief and a desire to remain close to the deceased. This action demonstrates the women's dedication and their intent to honor Jesus even in death, reflecting a deep spiritual vigilance and readiness to serve.

opposite the tomb
The phrase "opposite the tomb" indicates their physical position relative to the burial site. The Greek word for "tomb" (τάφος) refers to a grave or sepulcher, often hewn out of rock, as was customary for Jewish burials of the period. This detail provides a vivid image of the scene, emphasizing the reality of Jesus' death and burial. The women's position "opposite" the tomb suggests a deliberate choice to remain close, perhaps to ensure they could return after the Sabbath to anoint Jesus' body, as was the custom. This highlights their role as faithful witnesses to the events of Jesus' death and resurrection, underscoring the theme of hope and expectation even in the face of apparent finality.

The next day
This phrase indicates the day following the crucifixion of Jesus, which was the Sabbath. In Jewish tradition, the Sabbath is a day of rest and worship, beginning at sunset on Friday and ending at sunset on Saturday. The timing is significant as it underscores the urgency and concern of the religious leaders to address the situation with Jesus' tomb, even on a day typically reserved for rest.

the one after Preparation Day
Preparation Day refers to the day before the Sabbath, which is Friday. On this day, Jews would prepare for the Sabbath by completing all necessary work and ensuring they had everything needed for the day of rest. The mention of Preparation Day highlights the meticulous observance of Jewish customs and the leaders' determination to secure the tomb despite the constraints of their religious practices.

the chief priests and Pharisees
The chief priests were the leading religious authorities in Jerusalem, responsible for temple rituals and maintaining religious order. The Pharisees were a sect known for their strict adherence to the Law and traditions. Their collaboration in this context is notable, as it shows a united front among different Jewish factions against Jesus, whom they perceived as a threat to their authority and religious traditions.

assembled before Pilate
Pilate was the Roman governor of Judea, and his involvement underscores the political dimension of Jesus' crucifixion. The chief priests and Pharisees approaching Pilate indicates their reliance on Roman authority to ensure the security of Jesus' tomb. This assembly before Pilate reflects the intersection of religious and political concerns, as the leaders sought to prevent any claim of Jesus' resurrection, which they feared could incite unrest or further challenge their authority.

and said
This phrase introduces the speech of the chief priests and Pharisees to Pilate. The Greek word for "said" is "εἶπον" (eipon), which is a common term used in the New Testament to denote speech or declaration. It signifies the authority and intent behind their words, as they are making a formal request to the Roman governor. This reflects the seriousness with which they approached Pilate, indicating their concern over Jesus' prophecy.

Sir
The term "Sir" is translated from the Greek word "κύριε" (kurie), which can mean "lord" or "master." In this context, it is a title of respect and recognition of Pilate's authority. The use of this term shows the deference the Jewish leaders had to show to the Roman authority, despite their own positions of power within the Jewish community.

we remember
The phrase "we remember" indicates a recollection or acknowledgment of past events or statements. The Greek word "ἐμνήσθημεν" (emnēsthēmen) is used here, which implies a deliberate act of remembering. This suggests that the words of Jesus had a significant impact on them, enough to be recalled and acted upon even after His death.

that while He was still alive
This phrase emphasizes the time frame of Jesus' prophecy, highlighting that it was made during His earthly ministry. The Greek word "ζῶν" (zōn) for "alive" underscores the contrast between Jesus' life and His death, which they believed would nullify His claims. It also reflects their misunderstanding of Jesus' power over life and death.

that deceiver
The term "deceiver" is translated from the Greek word "πλάνος" (planos), which means one who leads astray or misleads. This reflects the Jewish leaders' view of Jesus as a false prophet or impostor. Their use of this term reveals their rejection of His messianic claims and their attempt to discredit Him even after His crucifixion.

said
The repetition of "said" here, from the Greek "εἶπεν" (eipen), emphasizes the importance of Jesus' prophecy in their minds. It shows that His words were not forgotten and were considered a potential threat to their authority and the status quo.

‘After three days I will rise again.’
This prophecy is central to the Christian faith, as it foretells Jesus' resurrection. The phrase "After three days" is significant, as it aligns with Jewish understanding of time and prophecy. The Greek "μετὰ τρεῖς ἡμέρας" (meta treis hēmeras) indicates a specific period that was fulfilled with precision. "I will rise again" is from the Greek "ἀναστήσομαι" (anastēsomai), meaning to rise or stand up, which is a powerful declaration of Jesus' victory over death. This statement is a cornerstone of Christian belief, affirming the hope of resurrection and eternal life for believers. The historical and scriptural context of this prophecy underscores its fulfillment as a divine act, validating Jesus' identity as the Son of God and the Savior of the world.

So give the order
This phrase indicates a command or directive, reflecting the authority of the speaker. In the context of Roman governance, orders were given with the expectation of strict compliance. The Greek word for "order" (κελεύω, keleuō) implies a command that is to be carried out with urgency and precision. This reflects the seriousness with which the chief priests and Pharisees approached the potential threat of Jesus' resurrection claim.

for the tomb to be secured
The securing of the tomb was a measure taken to prevent any tampering. The Greek word for "secured" (ἀσφαλίζω, asphalizō) suggests making something safe or ensuring it is protected against any interference. Historically, Roman guards were known for their discipline and effectiveness, and securing a tomb would involve sealing it and placing guards to prevent any unauthorized access.

until the third day
This time frame is significant because Jesus had prophesied that He would rise on the third day (Matthew 16:21, 17:23, 20:19). The chief priests and Pharisees were aware of this prophecy and sought to prevent any possibility of it being fulfilled, whether by divine or human means. The "third day" is a recurring theme in Scripture, often associated with divine intervention and fulfillment of promises.

Otherwise, His disciples may come
The concern expressed here is that the disciples might attempt to fabricate a resurrection by stealing Jesus' body. This reflects the leaders' understanding of the disciples' devotion and their potential to act out of desperation. The Greek word for "come" (ἐλθόντες, elthontes) implies an approach with intent, highlighting the perceived threat.

and steal Him away
The act of stealing the body would be a direct challenge to the Roman and Jewish authorities. The Greek word for "steal" (κλέπτω, kleptō) indicates a secretive and unlawful act. This fear underscores the leaders' anxiety about maintaining control and preventing any further spread of Jesus' influence.

and tell the people
The leaders were concerned about the message that would be spread among the people. The Greek word for "tell" (εἴπωσιν, eipōsin) suggests proclaiming or declaring something publicly. The potential for the disciples to spread the news of a resurrection would undermine the authority of the religious leaders and could incite unrest among the populace.

‘He has risen from the dead.’
This declaration is central to Christian faith, as the resurrection is the cornerstone of the Gospel message. The Greek phrase "Ἠγέρθη ἀπὸ τῶν νεκρῶν" (ēgerthē apo tōn nekrōn) is a powerful statement of victory over death. The leaders' fear of this message highlights its transformative power and the threat it posed to their control.

This last deception
The leaders refer to the potential resurrection claim as a "deception" (πλάνη, planē), indicating their belief that it would be a falsehood. This term is used to describe a wandering or straying from the truth, reflecting their view of Jesus' ministry as misleading.

will be worse than the first
The "first" deception likely refers to Jesus' claim to be the Messiah and His teachings, which the leaders saw as a threat to their authority. The Greek word for "worse" (χείρων, cheirōn) suggests something more severe or damaging. The leaders feared that a resurrection claim would have an even greater impact, potentially leading to widespread belief in Jesus as the risen Lord, thus challenging their religious and social order.

You have a guard
This phrase is spoken by Pontius Pilate, the Roman governor, in response to the Jewish leaders' request to secure Jesus' tomb. The word "guard" in Greek is "κουστωδία" (koustodia), which refers to a group of Roman soldiers assigned to a specific duty. Historically, Roman guards were known for their discipline and effectiveness, making them a formidable force. This highlights the seriousness with which the Jewish leaders approached the situation, fearing the disciples might steal Jesus' body and claim resurrection. Theologically, this sets the stage for the miraculous nature of the resurrection, as even a Roman guard could not prevent God's plan.

Pilate said
Pilate, as the Roman authority, plays a crucial role in the Passion narrative. His involvement underscores the political tension of the time, as he navigates between maintaining Roman order and appeasing the Jewish leaders. Pilate's decision to grant a guard reflects his pragmatic approach to governance, aiming to prevent any potential unrest. This moment also illustrates the fulfillment of divine prophecy, as Pilate unwittingly becomes an instrument in the unfolding of God's redemptive plan.

Go
The command "Go" is an imperative, indicating Pilate's authorization and urgency in addressing the Jewish leaders' concerns. This directive reflects the Roman practice of delegating tasks to ensure efficiency and control. In a broader spiritual sense, this command can be seen as a catalyst for the events that follow, emphasizing the unstoppable nature of God's will. Despite human efforts to contain or control the situation, God's purposes prevail.

make the tomb as secure as you know how
This phrase reveals the Jewish leaders' determination to prevent any tampering with Jesus' body. The Greek word for "secure" is "ἀσφαλίζω" (asphalizo), meaning to make safe or fasten firmly. This reflects their fear of Jesus' prophecy about His resurrection and their desire to maintain religious authority. Historically, securing a tomb involved sealing it with a large stone and possibly using ropes or wax seals. Spiritually, this highlights the futility of human efforts to thwart divine intervention. Despite their precautions, the resurrection occurs, demonstrating God's sovereignty and the truth of Jesus' victory over death.

So they went
This phrase indicates the immediate action taken by the chief priests and Pharisees after their request to Pilate. The Greek word for "went" (πορευθέντες, poreuthentes) implies a deliberate and purposeful movement. This reflects their determination to ensure that Jesus' prophecy of rising on the third day would not be fulfilled, highlighting their persistent unbelief and fear of His influence even after His death.

secured the tomb
The act of securing the tomb was a measure taken to prevent any tampering with Jesus' body. The Greek word for "secured" (ἠσφαλίσαντο, esphalisanto) suggests making something safe or certain. Historically, this was a common practice to prevent grave robbery, which was a concern in ancient times. This action underscores the irony that their efforts to prevent deception only served to authenticate the miraculous resurrection.

by sealing the stone
Sealing the stone involved placing a seal, likely a cord with wax or clay, across the stone that covered the entrance of the tomb. The Greek word for "sealing" (σφραγίσαντες, sphragisantes) indicates an official act, often used to denote authority and authenticity. This seal was a Roman seal, representing the power of the empire, and breaking it would have been a serious offense. This act was meant to deter any tampering, yet it ultimately served to confirm the divine power that would soon roll the stone away.

and posting the guard
The guard, likely a group of Roman soldiers, was stationed to watch over the tomb. The Greek word for "guard" (κουστωδίαν, koustodian) refers to a custodian or a watch. This was an extraordinary measure, as guards were not typically posted at tombs. The presence of the guard highlights the extent of the religious leaders' anxiety and the lengths they went to in order to suppress the truth of Jesus' resurrection. Ironically, the guard's presence would later serve as a witness to the miraculous event they were meant to prevent.