| 1) Our study
begins somewhere in the last year of our Lord’s life and ministry. He has
asked His disciples “Who do people say I am?” They answer and reply "John
the Baptist or Elijah or one of the prophets". (Mt. 16:13-14 ; Mk.
8:27-28 ; Lk. 9:18-19)
Then He asked them whom do you say that I am? (Mt. 16:15 ; Mk. 8:29 ; Lk. 9:20) Peter said “Thou art the Christ, the Son of the living God.” (Mt. 16:16 (RV) ; Mk. 8:29 ; Lk. 9:20) Jesus told Peter he would be blessed because "God, not man, had revealed this truth unto him". (Mt. 16:17(RV)) Jesus said "You are Peter, on this rock (on your understanding of this truth) I will build My Church". (Mt. 16:18(RV)) |
(Matthew 16:13-18 KJV) "When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? {14} And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. {15} He saith unto them, But whom say ye that I am? {16} And Simon Peter answered and said, Thou art the Christ, the Son of the living God. {17} And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. {18} And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." | ||
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2) There are three different accounts or places where Jesus speaks of His coming death.
Some of these accounts were told not long before His death. |
(Matthew 16:21 KJV) "From
that time forth began Jesus to show unto his disciples, how that he must
go unto Jerusalem, and suffer many things of the elders and chief priests
and scribes, and be killed, and be raised again the third day."
(Matthew 17:22-23 KJV) "And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: {23} And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry." (Matthew 20:18-19 KJV) "Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, {19} And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again." |
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3) Peter tries to tell Jesus, "this can’t happen to you, it isn’t right". Jesus rebukes Peter because Satan is using Peter to try and dissuade Jesus from the Cross. Peter is thinking from man's point of view, not God’s. Some of the disciples don’t understand but are afraid to ask because of what happened to Peter. (Mt. 16:22-23 ; Mk. 8:32-33 , 9:32 ; Lk. 9:45 , 18:34) 4) Jesus stays at the house of Simon the leper in Bethany. (Mt. 26:6 ; Mk. 14:3) This is about six days before the Passover. (Jn. 12:1 ) |
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While He is there a woman named Mary anoints His head and feet with a costly perfume. (Mt. 26:7 ; Jn. 12:3 (RV)) She pours it out of a alabaster vial. (Mt. 26:7 ; Mk. 14:3(RV)) It is a perfume called spikenard. (Mk. 14:3 ; Jn. 12:3) The disciples Judas in particular bother her because she could have given the money to the poor. (Mt. 26:8-9 ; Mk. 14:4-5 ; Jn. 12:4) The cost of the perfume was about 300 denari (about a years wages). (Mk. 14:5(RV) ; Jn. 12:5) Jesus gets on to them, she does this for my burial, for this she will be remembered through the ages. (Mt. 26:10-13 ; Mk. 14:6-9(RV) ; Jn. 12:7-8) |
(Matthew 26:7-12 KJV)
"There came unto him a woman having an alabaster box of very precious
ointment, and poured it on his head, as he sat at meat. {8} But when his
disciples saw it, they had indignation, saying, To what purpose is this
waste? {9} For this ointment might have been sold for much, and given to
the poor. {10} When Jesus understood it, he said unto them, Why trouble
ye the woman? for she hath wrought a good work upon me. {11} For ye have
the poor always with you; but me ye have not always. {12} For in that she
hath poured this ointment on my body, she did it for my burial."
SPIKENARD: (American Tract Society) Songs 1:12 4:13,14, a highly perfumed ointment prepared from a plant in India growing in short spikes. It was highly prized by the ancients, and was a favorite perfume at their baths and banquets. Horace represents a small box of it as equivalent to a large vessel of wine, and as a handsome quota for a guest to contribute to an entertainment. It was kept closely sealed, sometimes in alabaster boxes; and to unseal and open it was called breaking the box, Mr 14:3. The evangelists speak of it as diffusing a rich perfume; and as "precious," and "very costly," a pound of it being worth more than three hundred denarii, or over forty dollars, Joh 12:3-5. |
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They came close to Bethany a town near Jerusalem at the Mt. of Olives. (Mt. 21:1 ; Mk. 11:1 ; Lk. 19:29) Two disciples were to go to the next city Bethphage and secure a donkey and her colt. Mt. 21:1-2(RV) ; Mk. 11:1 ; Lk. 19:29) They were to tell anyone who asked that Jesus had need of the donkeys and they would send them. (Mt. 21:3 ; Mk. 11:3 ; Lk. 19:31) It was a fulfillment of prophecy that Jesus would be riding on the colt of a donkey. (Mt. 21:51 ; the actual prophecy was in Zech. 9:9(RV)) |
BETHPHAGE (International Standard Bible Encyclopedia): beth'-fa-je, beth'-faj (from beth paghah; Bethphage, or Bethphage; in Aramaic "place of young figs"): Near the Mount of Olives and to the road from Jerusalem to Jericho; mentioned together with Bethany (Mt 21:1; Mk 11:1; Lk 19:29). The place occurs in several Talmudic passages where it may be inferred that it was near but outside Jerusalem; it was at the Sabbatical distance limit East of Jerusalem, and was surrounded by some kind of wall. The medieval Bethphage was between the summit and Bethany. The site is now enclosed by the Roman Catholics. As regards the Bethphage of the New Testament, the most probable suggestion was that it occupied the summit itself where Kefr et Tur stands today. This village certainly occupies an ancient site and no other name is known. This is much more probable than the suggestion that the modern Abu Dis is on the site of Bethphage. E. W. G. Masterman (Zechariah 9:9 KJV) "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." |
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There was a crowd standing near where the donkeys were. Some of the crowd (one of them being the owner of the donkey) wanted to know what the disciples thought they were doing. The disciples replied “Jesus has need of the colt”, no one else made any attempt to stop them. (Mk. 11:5-6 ; Lk. 19:33-34) The disciples brought the donkey and the colt to Jesus, then they and many of the multitude around them laid their cloaks on the donkey and on the colt and on the road, they also cut green branches and laid them on the road. (Mt. 21:6-8(RV) ;Mk. 11:7-8 ; Lk. 19:35-36) They were singing Hosanna (Save Now) in the highest. (Mt. 21:9 ; Mk. 11:9-10 ; Lk. 19:37-38 ; Jn. 12:13-16 (RV)) All the crowd in Jerusalem wanted to know who He was (Mt. 21:10). They were thinking this was The Prophet Jesus. (Mt. 21:11) He entered Jerusalem this way, but went back to Bethany because it was getting late. (Mk. 11:11) |
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5) The next morning Jesus was headed back toward Jerusalem. (Mt. 21:18 ; Mk. 11:12) He went to get figs from a fig tree, when there were none He cursed the tree. (Mt. 21:19 ; Mk. 11:13-14) When Jesus got to the temple, people were buying and selling in the temple. (Mt. 21:12 ; Mk. 11:15-16 ; Lk. 19:45) "My Father’s house is a house of prayer, you have made it a den of thieves". (Mt. 21:13 ; Mk. 11:17 ; Lk. 19:46) |
Matthew Henry's Commentary:
(1.) This cursing of the barren fig-tree, represents the state of hypocrites
in general and so it teaches us, [1.] That the fruit of fig-trees may justly
be expected from those that have the leaves. Christ looks for the power
of religion from those that make profession of it the favor of it from those
that have the show of it grapes from the vineyard that is planted in a fruitful
hill: he hungers after it, his soul desires the first ripe fruits. [2.]
Christ's just expectations from flourishing professors are often frustrated
and disappointed; he comes to many, seeking fruit, and finds leaves only,
and he discovers it. Many have a name to live, and are not alive indeed;
dote on the form of godliness, and yet deny the power of it. [3.] The sin
of barrenness is justly punished with the curse and plague of barrenness;
Let no fruit grow on thee henceforward for ever. As one of the chiefest
blessings, and which was the first, is, Be fruitful; so one of the saddest
curses is, Be no more fruitful. Thus the sin of hypocrites is made their
punishment; they would not do good, and therefore they shall do none; he
that is fruitless, let him be fruitless still, and lose his honor and comfort.
[4.] A false and hypocritical profession commonly withers in this world,
and it is the effect of Christ's curse; the fig-tree that had no fruit,
soon lost its leaves. Hypocrites may look plausible for a time, but, having
no principle, no root in themselves, their profession will soon come to
nothing; the gifts wither, common graces decay, the credit of the profession
declines and sinks, and the falseness and folly of the pretender are manifested
to all men. (2.) It represents the state of the nation and people of the
Jews in particular they were a fig-tree planted in Christ's way, as a church.
Now observe, [1.] The disappointment they gave to our Lord Jesus. He came
among them, expecting to find some fruit, something that would be pleasing
to him he hungered after it not that he desired a gift, he needed it not,
but fruit that might abound to a good account. But his expectations were
frustrated; he found nothing but leaves; they called Abraham their father,
but did not do the works of Abraham; they professed themselves expectant
of the promised Messiah, but, when he came, they did not receive and entertain
him. [2.] The doom he passed upon them, that never any fruit should grow
upon them or be gathered from them, as a church or as a people, from henceforward
for ever. Never any good came from them (except the particular persons among
them that believe), after they rejected Christ; they became worse and worse;
blindness and hardness happened to them, and grew upon them, till they were
unchurched, unpeopled, and undone, and their place and nation rooted up;
their beauty was defaced, their privileges and ornaments, their temple,
and priesthood, and sacrifices, and festivals, and all the glories of their
church and state, fell like leaves in autumn. How soon did their fig-tree
wither away, after they said, His blood be on us, and our children! And
the Lord was righteous in it. 2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers. (1.) The disciples admired the effect of Christ's curse (#v. 20|); They marveled; no power could do it but his, who spake, and it was done. They marveled at the suddenness of the thing; How soon is the fig-tree withered away! There was no visible cause of the fig-tree's withering, but it was a secret blast, a worm at the root; it was not only the leaves of it that withered, but the body of the tree; it withered away in an instant and became like a dry stick. Gospel curses are, upon this account, the most dreadful--that they work insensibly and silently, by a fire not blown, but effectually. (2.) Christ empowered them by faith to do the like (#v. 21, 22|); as he said (#John xiv. 12|), Greater works than these shall ye do. Observe, [1.] The description of this wonder-working faith If ye have faith, and doubt not. Note, Doubting of the power and promise of God is the great thing that spoils the efficacy and success of faith. "If you have faith, and dispute not" (so some read it), "dispute not with yourselves, dispute not with the promise of God; if you stagger not at the promise" (#Rom. iv. 20|); for, as far as we do so, our faith is deficient; as certain as the promise is, so confident our faith should be. [2.] The power and prevalence of it expressed figuratively If ye shall say to this mountain, meaning the mount of Olives, Be thou removed, it shall be done. There might be a particular reason for his saying so of this mountain, for there was a prophecy, that the mount of Olives, which is before Jerusalem, should cleave in the midst, and then remove, #Zech. xiv. 4|. Whatever was the intent of that word, the same must be the expectation of faith, how impossible soever it might appear to sense. But this is a proverbial expression; intimating that we are to believe that nothing is impossible with God, and therefore that what he has promised shall certainly be performed, though to us it seem impossible. It was among the Jews a usual commendation of their learned Rabbin, that they were removers of mountains, that is, could solve the greatest difficulties; now this may be done by faith acted on the word of God, which will bring great and strange things to pass. |
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6) The next day Jesus observes people putting money in the temple. The rich openly place large amounts in the box. (Mk. 12:41 ; Lk. 21:1) A widow comes up and puts two small copper coins in the box. (Mk. 12:42 ; Lk. 21:2) Jesus said she gave more because she gave all she had. (Mk. 12:43-44 ; Lk. 21:3-4) |
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7) This is two days before the Passover. (Mt. 26:1 ; Mk. 14:1) Christ announces His betrayal and His crucifixion. (Mt. 26:2) Judas Iscariot is the one who betrays Jesus. (Mt. 26:14 ; Mk. 14:10 ; Lk. 22:3 ; Jn. 12:4) Judas betrays Him for thirty pieces of silver. (Mt. 26:15 ; Mk. 14:11 ; Lk. 22:5) Judas starts looking for a way to betray Him. (Mt. 26:16 ; Lk. 22:6) |
American Tract Society: JUDAS ISCARIOT, that is, man of Carioth or Kerioth, a city of Judah, Jos 15:25. Being one of the twelve apostles of our Lord, Judas seems to have possessed the full confidence of his fellow apostles, and was entrusted by them with all the presents which were made them, and all their means of subsistence; and when the twelve were sent out to preach and to work miracles, Judas appears to have been among them, and to have received the same powers. He was accustomed, however, even at this time, to appropriate part of their common stock to his own use, Joh 12:6; and at length sealed his infamy by betraying his Lord to the Jews for money. For the paltry sum of about $15, he engaged with the Jewish Sanhedrin to guide them to a place where they could seize him by night without danger of a tumult. But when he learned the result, a terrible remorse took possession of him; not succeeding in undoing his fatal work with the priests, he cast down before them the price of blood, crossed the gloomy valley of Hinnom, and hung himself, MT 27:3-10. Luke, in Ac 1:18, adds that he fell headlong and burst asunder, probably by the breaking of the rope or branch. The steep hillside south of the valley of Hinnom might well be the scene of such a twofold death. See ACELDAMA. The remorseful confession of Judas was a signal testimony to the spotless innocence of Christ, MT 27:4; and his awful end is a solemn warning against avarice, hypocrisy, and all unfaithfulness, MT 26:34 Joh 17:12 Ac 1:25. | ||
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This event took place some where earlier in the third year of His ministry, though possibly not long before the next events. Caiaphas who was high priest that year tells the elders it is expedient for One to die, that the whole nation be not destroyed. He did not say this on his own but because it was prophesied (Jn. 11:49-51 ; Jn. 18:14) The priest and elders meet at the house of Caiaphas who is the high priest. (Mt. 26:3) There they plot to kill Jesus. (Mt. 26:4 ; Mk. 14:1 ; Lk. 22:2) They don’t want to do it during the festival. (Passover) (Mt. 26:5 ; Mk. 14:2) 8) The disciples come and ask Jesus where He wants them to prepare the Passover. (Mt. 26:17 ; Mk. 14:2 ; Lk. 22:7&9 (RV)) He sent two of them Peter and John into the city to a man carrying a water pitcher. (Mk. 14:13 ; Lk. 22:8&10) They were to tell the man that the Teacher said He had need of his house. Jesus was taking the Passover for the last time because His time was at hand. (Mt. 26:18 ; Mk. 14:14 ; Lk. 22:11) The man himself showed them to a large upper room that was already prepared. (Mk. 14:15 ; Lk. 22:12) The disciples did as they were told and prepared the Passover. (Mt. 26:19 ; Mk. 14:16 ; Lk. 22:13) Jesus joined them in the evening and they shared a meal. (Mt. 26:20 ; Mk. 14:7 ; Lk. 22:14-15(RV)) |
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9) Jesus loved His disciples from the beginning to the end. (Jn. 13:1) Jesus got up from the table, poured a basin of water, wrapped a towel around His waist, and prepared to wash their feet. (Jn. 13:45(RV)) While eating He tells one of them that they will betray Him. (Mt. 26:21 ; Mk. 14:18 ; Lk. 22:21 ; Jn, 13:21(RV)) They question each other and say to the Lord "surely it’s not me". (Mt. 26:22 ; Mk. 14:19 ; Lk. 22:23 ; Jn. 13:22(RV)) "The one who places his hand in the bowl while Mine is in it. That is the one who will betray Me". (Mt. 26:23 ; Mk. 14:20) Woe to the man who betrays Me, it would be better had he not been born. (Mt. 26:24 ; Mk. 14:21 ; Lk. 22:22(RV)) Judas said "surely it is not I", Jesus replied “you said it yourself”. (Mt. 26:25) Jesus did take a piece of bread and give it to Judas. He told him to do his act quickly. ( Jn. 13:26-27&30(RV)) [Judas partook of the Last Supper, but left before they went to Gethsemane] Also while they were eating Jesus did take some bread and bless it, He broke it and gave it to His disciples to eat. (Mt. 26:26 ; Mk. 14:22 ; Lk. 22:19(RV)) |
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He took a cup and poured it and said "Drink - this is My blood which I shed for you". (Mt. 26:27-28 ; Mk. 14:23 ; Lk. 22:17&20(RV)) It is for many, for the forgiveness of sin. (Mt. 26:28 ; Mk. 14:24) I will not drink this again, until I drink with you in My Father’s kingdom. (Mt. 26:29 ; Mk. 14:25 ; Lk. 22:16&18) |
(Hebrews 10:4-10 KJV) "For it is not possible that the blood of bulls and of goats should take away sins. {5} Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: {6} In burnt offerings and sacrifices for sin thou hast had no pleasure. {7} Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. {8} Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; {9} Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. {10} By the which will we are sanctified through the offering of the body of Jesus Christ once for all." | ||
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They went out singing a hymn, to the Mt. of Olives. (Mt. 26:30 ; Mk. 14:26) Jesus tells the disciples they will all fall away from Him. (Mt. 26:31(RV) ; Mk. 14:27) Peter tells Him he will never fall away. (Mt. 26:33(RV) ; Mk. 14:29 ; Lk. 22:31-33(RV) ; Jn. 13:36-37) The Lord tells Peter "you will deny Me three times before the cock crows". (Mt. 26:34(RV) ; Mk. 14:30 ; Lk. 22:34(RV) ; Jn. 13:38) |
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Jesus comes to a garden called Gethsemane (means Oil Press) with His disciples, He ask them to sit and wait while He prays. (Mt. 26:36 ; Mk. 14:32 ; Lk. 22:39-40 ; Jn. 18:1) He takes Peter James and John further into the garden with Him and ask them to watch while He prays. (Mt. 26:37-38 ; Mk. 14:33-34) Jesus falls on His face and ask that the cup might pass from Him, but "not My will but Thine be done". (Mt. 26:39 ; Mk. 14:35-36(RV) ; Lk. 22:42-45(RV)) Jesus returns to find Peter and the others asleep. "Could you not stay awake with Me for one hour"? (Mt. 26:40 ; Mk. 14:37) Jesus tells them to pray with Him, "My Spirit is willing, but My flesh is weak". (Mt. 26:41 ; Mk. 14:38) Jesus again prays to the Father, "If I must drink this cup Thy will be done". (Mt. 26:42 ; Mk. 14:39) Jesus goes back and again finds His disciples asleep. (Mt. 26:43 ; Mk. 14:40) Jesus leaves them asleep the third time and returns and prays the same prayer again. (Mt. 26:44) Jesus returns from His third time of prayer, He tells the disciples His time of betrayal is at hand. (Mt. 26:45 ; Mk. 14:14) The one who betrays Me is coming. (Mt. 26:46(RV) ; Mk. 14:42) |
International Standard Bible Encyclopedia: GETHSEMANE geth-sem'-a-ne (Gethsemanei (for other spellings and accents see Thayer, under the word); probably from the Aramaic gath shemanim, "oil press"): Mentioned (MT 26:36; Mk 14:32) as a place (chorion), margin "enclosed piece of ground," to which Jesus and the disciples retired after the last supper; in Jn 18:1 it is described as a "garden" (kepos), while Lk (22:40) simply says "place" (topos). From Jn 18:1 it is evident that it was across the Kidron, and from Lk 22:39, that it was on the Mount of Olives. Very possibly (Lk 21:37; 22:39) it was a spot where Jesus habitually lodged when visiting Jerusalem. The owner--whom conjecture suggests as Mary the mother of Mark--must have given Jesus and His disciples special right of entry to the spot. Tradition, dating from the 4th century, has fixed on a place some 50 yds. East of the bridge across the Kidron as the site. In this walled-in enclosure once of greater extent, now primly laid out with garden beds, by the owners--the Franciscans--are eight old olive trees supposed to date from the time of our Lord. They are certainly old, they appeared venerable to the traveler Maundrell more than two centuries ago, but that they go back to the time claimed is impossible, for Josephus states (BJ, VI, i, 1) that Titus cut down all the trees in the neighborhood of Jerusalem at the time of the siege. Some 100 yards farther North is the "Grotto of the Agony," a cave or cistern supposed to be the spot "about a stone's cast" to which our Lord retired (Lk 22:41). The Greeks have a rival garden in the neighborhood, and a little higher up the hill is a large Russian church. The traditional site may be somewhere near the correct one, though one would think too near the public road for retirement, but the contours of the hill slopes must have so much changed their forms in the troubled times of the first and second centuries, and the loose stone walls of such enclosures are of so temporary a character, that it is impossible that the site is exact. Sentiment, repelled by the artificiality of the modern garden, tempts the visitor to look for a more suitable and less artificial spot farther up the valley. There is today a secluded olive grove with a ruined modern olive press amid the trees a half-mile or so farther up the Kidron Valley, which must far more resemble the original Gethsemane than the orthodox site. E. W. G. Masterman | ||
| (1 Peter 5:14 KJV)
"Greet ye one another with a kiss of charity. Peace be with you all
that are in Christ Jesus. Amen."
(Romans 16:16 KJV) "Salute one another with an holy kiss. The churches of Christ salute you." (1 Corinthians 16:20 KJV) "All the brethren greet you. Greet ye one another with an holy kiss." (2 Corinthians 13:12 KJV) "Greet one another with an holy kiss." (1 Thessalonians 5:26 KJV) "Greet all the brethren with an holy kiss." The kiss was used in ancient times (and is used today) among Eastern peoples. Men kissed men ON THE CHEEK, women kissed women ON THE CHEEK. This had no sexual connotation, but was like the handshake that we use in Western society today. The HOLY or sanctified kiss stands in direct opposition to the kiss by which Judas cursed Jesus to death. |
Judas comes up among a crowd of priest and elders and Roman soldiers, they have swords and clubs. Judas comes from among this crowd and kisses Jesus. (Mt. 26:47-49 ; Mk. 14:43-45 ; Lk. 22:47-48 ; Jn. 18:2-3) | ||
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Those that were with Judas laid hands upon Jesus to hold Him. (Mt. 26:50 ; Mk. 14:46 ; Lk. 22:49 ; Jn. 18:4-9(RV)) Peter who is with Jesus strikes off the right ear of Malchus, the high priest servant. (Mt. 26:51 ; Mk. 14:47 ; Lk. 22:50 ; Jn. 18:10). |
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| Matthew Henry's Commentary: "This multitude was made up partly of a detachment out of the guards, that were posted in the tower of Antonia by the Roman governor; these were Gentiles, sinners, as Christ calls them, #v. 45|. The rest were the servants and officers of the High Priest, and they were Jews; they that were at variance with each other, agreed against Christ. II. How they were armed for this enterprise. 1. What weapons they were armed with They came with swords and staves. The Roman soldiers, no doubt, had swords; the servants of the priests, those of them that had not swords, brought staves or clubs. Furor arma ministrat--Their rage supplied their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this ado? If they had been ten times as many, they could not have taken him had he not yielded; and, his hour being come for him to give up himself, all this force was needless. When a butcher goes into the field to take out a lamb for the slaughter, does he raise the militia, and come armed? No, he needs not; yet is there all this force used to seize the Lamb of God. 2. What warrant they were armed with They came from the chief priests, and elders of the people; this armed multitude was sent by them upon this errand. He was taken up by a warrant from the great Sanhedrin, as a person obnoxious to them. Pilate, the Roman governor, gave them no warrant to search for him, he had no jealousy of him; but they were men who pretended to religion, and presided in the affairs of the church, that were active in this prosecution, and were the most spiteful enemies Christ had. It was a sign that he was supported by a divine power, for by all earthly powers he was not only deserted, but opposed; Pilate upbraided him with it; Thine own nation and the chief priests delivered thee to me, #John xviii. 35|. III. The manner how it was done, and what passed at that time. 1. How Judas betrayed him he did his business effectually, and his resolution in this wickedness may shame us who fail in that which is good. Observe, (1.) The instructions he gave to the soldiers (#v. 48|); He gave them a sign; as commander of the party in this action, he gives the word or signal. He gave them a sign, lest by mistake they should seize one of the disciples instead of him, the disciples having so lately said, in Judas's hearing, that they would be willing to die for him. What abundance of caution was here, not to miss him--That same is he; and when they had him in their hands, not to lose him--Hold him fast; for he had sometimes escaped from those who thought to secure him; as #Luke vi. 30|. Though the Jews, who frequented the temple, could not but know him, yet the Roman soldiers perhaps had never seen him, and the sign was to direct them; and Judas by his kiss intended not only to distinguish him, but to detain him, while they came behind him, and laid hands on him. (2.) The dissembling compliment he gave his Master. He came close up to Jesus surely now, if ever, his wicked heart will relent surely when he comes to look him in the face, he will either be awed by its majesty, or charmed by its beauty. Dares he to come into his very sight and presence, to betray him? Peter denied Christ, but when the Lord turned and looked upon him, he relented presently; but Judas comes up to his Master's face, and betrays him. Me mihi (perfide) prodis? me mihi prodis?--Perfidious man, betrayest thou me to thyself? He said, Hail, Master; and kissed him. It should seem, our Lord Jesus had been wont to admit his disciples to such a degree of familiarity with him, as to give them his cheek to kiss after they had been any while absent, which Judas villainously used to facilitate this treason. A kiss is a token of allegiance and friendship, #Ps. ii. 12|. But Judas, when he broke all the laws of love and duty, profaned this sacred sign to serve his purpose. Note, There are many that betray Christ with a kiss, and Hail, Master; who, under pretense of doing him honor, betray and undermine the interests of his kingdom. Mel in ore, fel in corde--Honey in the mouth, gall in the heart. Kataphilein ouk esti philein. To embrace is one thing, to love is another. Philo Judæus. Joab's kiss and Judas's were much alike. (3.) The entertainment his Master gave him, #v. 50|. [1.] He calls him friend. If he had called him villain, and traitor, raca, thou fool, and child of the devil, he had not mis--called him; but he would teach us under the greatest provocation to forbear bitterness and evil-speaking, and to show all meekness. Friend, for a friend he had been, and should have been, and seemed to be. Thus he upbraids him, as Abraham, when he called the rich man in hell, son. He calls him friend, because he furthered his sufferings, and so befriended him; whereas, he called Peter Satan for attempting to hinder them. [2.] He asks him, "Wherefore art thou come? Is it peace, Judas? Explain thyself; if thou come as an enemy, what means this kiss? If as a friend, what mean these swords and staves? Wherefore art thou come? What harm have I done thee? Wherein have I wearied thee? eph ho parei--Wherefore art thou present? Why hadst thou not so much shame left thee, as to keep out of sight, which thou mightest have done, and yet have given the officer notice where I was?" This was an instance of great impudence, for him to be so forward and barefaced in this wicked transaction. But it is usual for apostates from religion to be the most bitter enemies to it; witness Julian. Thus Judas did his part. 2. How the officers and soldiers secured him Then came they, and laid hands on Jesus, and took him; they made him their prisoner. How were they not afraid to stretch forth their hands against the Lord's Anointed? We may well imagine what rude and cruel hands they were, which this barbarous multitude laid on Christ; and how, it is probable, they handled him the more roughly for their being so often disappointed when they sought to lay hands on him. They could not have taken him, if he had not surrendered himself, and been delivered by the determinate counsel and foreknowledge of God, #Acts ii. 23|. He who said concerning his anointed servants, Touch them not, and do them no harm (#Ps. cv. 14, 15|), spared not his anointed Son, but delivered him up for us all; and again, gave his strength into captivity, his glory into the enemies' hands, #Ps. lxxviii. 61|. See what was the complaint of Job (#ch. xvi. 11|), God hath delivered me to the ungodly, and apply that and other passages in that book of Job as a type of Christ. Our Lord Jesus was made a prisoner, because he would in all things be treated as a malefactor, punished for our crime, and as a surety under arrest for our debt. The yoke of our transgressions was bound by the Father's hand upon the neck of the Lord Jesus, #Lam. i. 14|. He became a prisoner, that he might set us at liberty; for he said, If ye seek me, let these go their way (#John xviii. 8|); and those are free indeed, whom he makes so. 3. How Peter fought for Christ, and was checked for his pains. It is here only said to be one of them that were with Jesus in the garden; but #John xviii. 10|, we are told that it was Peter who signalized himself upon this occasion. Observe, (1.) Peter's rashness (#v. 51|); He drew his sword. They had but two swords among them all (#Luke xxii. 38|), and one of them, it seems, fell to Peter's share; and now he thought it was time to draw it, and he laid about him as if he would have done some great matter; but all the execution he did was the cutting off an ear from a servant of the High Priest; designing, it is likely, to cleave him down the head, because he saw him more forward than the rest in laying hands on Christ, he missed his blow. But if he would be striking, in my mind he should rather have aimed at Judas, and have marked him for a rogue. Peter had talked much of what he would do for his Master, he would lay down his life for him; yea, that he would; and now he would be as good as his word, and venture his life to rescue his Master: and thus far was commendable, that he had a great zeal for Christ, and his honor and safety; but it was not according to knowledge, nor guided by discretion; for [1.] He did it without warrant; some of the disciples asked indeed, Shall we smite with the sword? (#Luke xxii. 49|) But Peter struck before they had an answer. We must see not only our cause good, but our call clear, before we draw the sword; we must show by what authority we do it, and who gave us that authority. [2.] He indiscreetly exposed himself and his fellow-disciples to the rage of the multitude; for what could they with two swords do against a band of men? (2.) The rebuke which our Lord Jesus gave him (#v. 52|); Put up again thy sword into its place. He does not command the officers and soldiers to put up their swords that were drawn against him, he left them to the judgment of God, who judges them that are without; but he commands Peter to put up his sword, does not chide him indeed for what he had done, because done out of good will, but stops the progress of his arms, and provides that it should not be drawn into a precedent. Christ's errand into the world was to make peace. Note, The weapons of our warfare are not carnal, but spiritual; and Christ's ministers, though they are his soldiers, do not war after the flesh, #2 Cor. x. 3, 4|. Not that the law of Christ overthrows either the law of nature of the law of nations, as far as those warrant subjects to stand up in defence of their civil rights and liberties, and their religion, when it is incorporated with them; but it provides for the preservation of public peace and order, by forbidding private persons, qua tales--as such, to resist the powers that are; nay, we have a general precept that we resist not evil (#ch. v. 39|), nor will Christ have his ministers propagate his religion by force of arms, Religio cogi non potest; et defendenda non occidendo, sed moriendo--Religion cannot be forced; and it should be defended, not by killing, but by dying. Lactantii Institut. As Christ forbade his disciples the sword of justice (#ch. xx. 25, 26|), so here the sword of war. Christ bade Peter put up his sword, and never bade him draw it again; yet that which Peter is here blamed for is his doing it unseasonably; the hour was come for Christ to suffer and die, he knew Peter knew it, the sword of the Lord was drawn against him (#Zech. xiii. 7|), and for Peter to draw his sword for him, was like, Master, spare thyself. Three reasons Christ give to Peter for this rebuke: [1.] His drawing the sword would be dangerous to himself and to his fellow-disciples They that take the sword, shall perish with the sword; they that use violence, fall by violence; and men hasten and increase their own troubles by blustering bloody methods of self-defence. They that take the sword before it is given them, that use it without warrant or call, expose themselves to the sword of war, or public justice. Had it not been for the special care and providence of the Lord Jesus, Peter and the rest of them had, for aught I know, been cut in pieces immediately. Grotius gives another, and a probable sense of this blow, making those that take the sword to be, not Peter, but the officers and soldiers that come with swords to take Christ; They shall perish with the sword. "Peter, thou needest not draw they sword to punish them. God will certainly, shortly, and severely, reckon with them." They took the Roman sword to seize Christ with, and by the Roman sword, not long after, they and their place and nation were destroyed. Therefore we must not avenge ourselves, because God will repay (#ROM xii. 19|); and therefore we must suffer with faith and patience, because persecutors will be paid in their own coin. See #Rev. xiii. 10|. [2.] It was needless for him to draw his sword in defence of his Master, how, if he pleased, could summon into his service all the hosts of heaven (#v. 53|); "Thinkest thou that I cannot now pray to my Father, and he shall send from heaven effectual succours? Peter, if I would put by these sufferings, I could easily do it without thy hand or thy sword." Note, God has no need of us, of our services, much less of our sins, to bring about his purposes; and it argues our distrust and disbelief of the power of Christ, when we go out of the way of our duty to serve his interests. God can do his work without us; if we look into the heavens, and see how he is attended there, we may easily infer, that, though we be righteous, he is not beholden to us, #Job xxxv. 5, 7|. Though Christ was crucified through weakness, it was a voluntary weakness; he submitted to death, not because he could not, but because he would not contend with it. This takes off the offence of the cross, and proves Christ crucified the power of God; even now in the depth of his sufferings he could call in the aid of legions of angels. Now, arti--yet; "Though the business is so far gone, I could yet with a word speaking turn the scale." Christ here lets us know, First, What a great interest he had in his Father; I can pray to my Father, and he will send me help from the sanctuary. I can parakalesai--demand of my Father these succours. Christ prayer as one having authority. Note, It is a great comfort to God's people, when they are surrounded with enemies on all hands, that they have a way open heavenward; if they can do nothing else, they can pray to him that can do every thing. And they who are much in prayer at other times, have most comfort in praying when troublesome times come. Observe, Christ saith, not only that God could send him such a number of angels, but that, if he insisted upon it, he would do it. Though he had undertaken the work of our redemption, yet, if he had desired to be released, it should seem by this that the Father would not have held him to it. He might yet have gone out free from the service, but he loved it, and would not; so that it was only with the cords of his own love that he was bound to the altar. Secondly, What a great interest he had in the heavenly hosts; He shall presently give me more than twelve legions of angels, amounting to above seventy-two thousand. Observe here, 1. There is an innumerable company of angels, #Heb. xii. 2|. A detachment of more than twelve legions might be spared for our service, and yet there would be no miss of them about the throne. See #Dan. vii. 10|. They are marshalled in exact order, like the well-disciplined legions; not a confused multitude, but regular troops; all know their post, and observe the word of command. 2. This innumerable company of angels are all at the disposal of our heavenly Father, and do his pleasure, #Ps. ciii. 20, 21|. 3. These angelic hosts were ready to come in to the assistance of our Lord Jesus in his sufferings, if he had needed or desired it. See #Heb. i. 6, 14|. They would have been to him as they were to Elisha, chariots of fire, and horses of fire, not only to secure him, but to consume those that set upon him. 4. Our heavenly Father is to be eyed and acknowledged in all the services of the heavenly hosts; He shall give them me: therefore angels are not to be prayed to, but the Lord of the angels, #Ps. xci. 11|. 5. It is matter of comfort to all that wish well to the kingdom of Christ, that there is a world of angels always at the service of the Lord Jesus, that can do wonders. He that has the armies of heaven at his beck, can do what he pleases among the inhabitants of the earth; He shall presently give them me. See how ready his Father was to hear his prayer, and how ready the angels were to observe his orders; they are willing servants, winged messengers, they fly swiftly. This is very encouraging to those that have the honor of Christ, and the welfare of his church, much at heart. Think they that they have more care and concern for Christ and his church, than God and the holy angels have? [3.] It was no time to make any defence at all, or to offer to put by the stroke For how then shall the scripture be fulfilled, that thus it must be? #v. 54|. It was written, that Christ should be led as a lamb to the slaughter, #Isa. liii. 7|. Should he summon the angels to his assistance, he would not be led to the slaughter at all; should he permit his disciples to fight, he would not be led as a lamb quietly and without resistance; therefore he and his disciples must yield to the accomplishment of the predictions. Note, In all difficult cases, the word of God must be conclusive against our own counsels, and nothing must be done, nothing attempted, against the fulfilling of the scripture. If the easing of our pains, the breaking of our bonds, the saving of our lives, will not consist with the fulfilling of the scripture, we ought to say, "Let God's word and will take place, let his law be magnified and made honorable, whatever becomes of us." Thus Christ checked Peter, when he set up for his champion, and captain of his lifeguard." | |||
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Jesus reaches out and heals the mans ear. (Lk. 22:51) Jesus tells Peter, “put away your sword”, couldn’t I call the very angels to protect Me, yet these things must be so. (Mt. 26:52-54) The cup which I am given shall I not drink it. (Jn. 18:11) All these things occurred that prophecy might be fulfilled. (Mt. 26:56 ; Mk. 14:48-49 ; Lk. 22:52-53) Jesus was taken to Annas who was the father in law of Caiaphas. (Jn. 18:13) When Annas questions Him, He tells Annas to question those who had heard Him teach. (Jn. 18:19-23) Annas had Jesus bound. (Jn. 18:24) Then Jesus was taken back to Caiaphas the high priest. (Mt. 26:57 ; Mk. 14:53 ; Lk. 22:54) Caiaphas and the elders were trying to kill Him any way they could. (Mt. 26:59 ; Mk. 14:55) |
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Many false accusers came up, yet none could agree on any one thing that Jesus had done. (Jewish law said two or more accusers must agree for it to be lawfull). (Mt. 26:60) Finally they got two to come forward and say they had heard Jesus say, that He could destroy the temple and raise it again in three days. The high priest asked Him was He God that He could do this. (Mt. 26:60-63 ; Mk. 14:57-61) Jesus replied “you have said it yourself”. (Mt. 26:64(RV) ; Mk. 14:62(RV) ; Lk. 22:69(RV)) |
(Deuteronomy 17:6 KJV) "At
the mouth of two witnesses, or three witnesses, shall he that is worthy
of death be put to death; but at the mouth of one witness he shall not be
put to death."
(Deuteronomy 19:15 KJV) "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." |
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The priest accused Him of blaspheme and beat and spat on Him. (Mt. 26:65-68 ; Mk. 14:64-65 ; Lk. 22:63-64) Peter sat at the edge of the court yard to warm himself at the fire and to listen to the proceedings. (Mk. 14:54 ; Lk. 22:55 ; Jn. 18:15-16&18) A servant girl came up to Peter and said "you were with the Galilean". Peter denied this accusation. (Mt. 26:69-70 ; Mk. 14:66-68 ; Lk. 22:58 ; Jn. 18:25) Another servant girl saw Peter and said to those who were there that she had seen him with Jesus. (Mt. 26:71) Some of the crowd came up. "You don’t talk like us, maybe you were with Him". Peter really cursed this time and said “I don’t know this man.” (Mt. 26:73-74 ; Mk. 14:70-71 ; Lk. 22:59-60 ; Jn. 18:26-27) A cock crows and Peter remembers His Lord’s words. (Mt. 26:74-75 ; Mk. 14:72 ; Lk. 22:61) Peter weeps bitterly. (Mt. 26:75 ; Mk. 14:72 ; Lk. 22:62) |
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In the morning they take Jesus to Pilate the Roman governer. (Mt. 27:2 ; Mk. 15:1 ; Lk. 23:1 ; Jn. 18:28-32(RV)) Pilate questioned Jesus, saying “are you King of the Jews?”. To which Jesus replied “it is as you say.” (Mt. 27:11 ; Mk. 15:2 ; Lk. 23:2-3(RV) ; Jn. 18:33-37(RV) Jesus never once replies to any of the charges aganist Him. (Mt. 27:12-14 ; Mk. 15:3-5) |
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Pilate then sent Jesus to Herod. (Lk. 23:4-7(RV))
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American Tract Society:
PILATE OR PONTIUS Pilate was the fifth or sixth Roman procurator in the
province of Judea, after the banishment of Archelaus. He was appointed A.
D. 26, and continues in the province ten year, usually residing at Caesarea.
Pilate became odious both to the Jews and to the Samaritans for the severity
and cruelty of his administration, Lu 13:1; and being accused by the latter
before Vitellius, the governor of Syria, he was removed from his office
and sent to Rome to answer to their accusations before the emperor. Before
his arrival, Tiberius was dead; and Pilate is said to have been banished
by Caligula to Vienna in Gaul, and there to have died by his own hand. The character of Pilate is graphically described in the gospels. When Jesus had been condemned by the high priest and the Sanhedrin, he was brought before Pilate the governor, without whose consent he could not be executed. Pilate saw in Jesus an innocent victim of Jewish malice, and desired to save him. Though dull and ignorant as to religious truth, he had some dim sense of the superiority of Christ’s character, and feared to wrong him. All that he saw of Christ deepened this feeling; and he tried every method to soften the obduracy of the Jews. But he had not the firmness of character, the deep-rooted principle of justice, and the consciousness of rectitude necessary to carry him through; and after repeated efforts, Lu 23:7,14-20; Joh 18:31,38; 19:4-6,9-12,15, he at length gave way, and sacrificed a righteous man, rather than to provoke complaints against his administration and an investigation by the emperor. His washing of his hands, and his inscription upon the cross, only condemned himself. He would probably send a detailed report of his procedures to Tiberius; and the early fathers mention such an account as circulating in their day. The "Acts of Pilate," however, now in existence, is a subsequent fabrication. The Roman historian Tacitus, speaking of Christians, says, "The author of this name was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate." |
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Herod questions Jesus, then openly mocks Him and places a beautiful robe on Him. (Lk. 23:8-11(RV)) Herod in turn sends Him back to Pilate. (Lk. 23:11) Pilate was going to scourge Jesus, then release Him, but the crowd wouldn’t have it. (Lk. 23:13-18(RV)) It was customary for the governer to release a prisoner the day of the feast, he tried to get them to release Jesus. (Mt. 27:15-18 ; Mk. 15:6&8-10 ; Lk. 23:17&20 ; Jn. 18:39(RV)) |
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There was a murder named Barabbas already in custody, Pilate asked the crowd do you want Jesus or Barabbas? (Mt. 27:17 ; Mk. 15:7&9 ; Jn. 18:40) The crowd cried out we want Barabbas, we want Barabbas. (Mt. 27:20-21 ; Mk. 15:11 ; Lk. 23:18 ; Jn. 18:40) Pilate said what shall I do with Jesus, crucify Him, crucify Him. (Mt. 27:22-23 ; Mk. 15:12-14 ; Lk. 23:21-23 ; Jn. 19:6-7(RV)) |
International Standard Bible Encyclopedia: BARABBAS - ba-rab'-as (Barabbas): For Aramaic Bar-abba = literally, "son of the father," i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (MT 23:9), but became later a proper name. The variant Barrabban found in the Harclean Syriac would mean "son of the rabbi or teacher." Origen knew and does not absolutely condemn a reading of MT 27:16,17, which gave the name "Jesus Barabbas," but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribe's error in transcription (Westcott-Hort, App., 19-20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbi's son, or it may have been a purely conventional proper name, signifying nothing. He was the criminal chosen by the Jerusalem mob, at the instigation of the priests, in preference to Jesus Christ, for Pilate to release on the feast of Passover (Mk 15:15; MT 27:20,21; Lk 23:18; Jn 18:40). Matthew calls him "a notable (i.e. notorious) prisoner" (27:16). Mk says that he was "bound with them that had made insurrection, men who in the insurrection had committed murder" (15:7). Luke states that he was cast into prison "for a certain insurrection made in the city, and for murder" (23:19; compare Acts 3:14). John calls him a "robber" or "brigand" (18:40). Nothing further is known of him, nor of the insurrection in which he took part. Luke's statement that he was a murderer is probably a deduction from Mark's more circumstantial statement, that he was only one of a gang, who in a rising had committed murder. Whether robbery was the motive of his crime, as Jn suggests, or whether he was "a man who had raised a revolt against the Roman power" (Gould) cannot be decided. But it seems equally improbable that the priests (the pro-Roman party) would urge the release of a political prisoner and that Pilate would grant it, especially when the former were urging, and the latter could not resist, the execution of Jesus on a political charge (Lk 23:2). The insurrection may have been a notorious case of brigandage. To say that the Jews would not be interested in the release of such a prisoner, is to forget the history of mobs. The custom referred to of releasing a prisoner on the Passover is otherwise unknown. "What Matthew (and John) represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation" (Meyer). For a view of the incident as semi-legendary growth, see Schmiedel in Encyclopedia Biblica. See also Allen, Matthew, and Gould, Mark, at the place, and article "Barabbas" by Plummer in Hastings, Dictionary of the Bible (five volumes). T. Rees | ||
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Pilate washed his hands as a sign of innocence from Jesus’ blood. (Mt. 27:24) May His blood be on us and our children, the crowd cried. (Mt. 27:25) So Pilate released Barabbas to the crowd. (Mt. 27:26 ; Mk. 15:15 ; Lk. 23:25 ; Jn. 18:40) Pilate stood Jesus before the crowd wearing a robe and crown. (Jn. 19:2-5) Pilate had Jesus scourged and delivered Him to be crucified. (Mt. 27:26 ; Mk. 15:15 ; Lk. 23:24-25 ; Jn. 19:1&8-16) The soldiers took His cloths from Him and put the robe back on Him. They wove a crown of thorns and jammed it on His head and put a reed in His hand like He was a king. Then they mocked Him and beat and spat on Him. (Mt. 27:28-30 ; Mk. 15:17-19) The soldiers removed His robe and put His cloths back on Him, then they took Him away to crucify Him. (Mt. 27:31 ; Mk. 15:20) When Judas discovers that it was because of his betrayal that Jesus was convicted, he threw the silver in the sanctuary and went out and hung himself. (Mt. 27:3-5(RV)) The priest took the money and bought a field to bury strangers in. It is known as the Field of Blood to this day. (Mt. 27:6-10(RV)) |
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| Judas’ price of betrayal was prophesied all the way back in Zechariah. (Zech. 11:12-13(RV)) | (Zechariah 11:12-13 KJV) "And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. {13} And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD." | ||
| American Tract Society: The Cyrenian, who was compelled to aid in bearing the cross of Jesus, MT 27:32, probably on account of his known attachment to His cause. He was "the father of Alexander and Rufus," Mr 15:21; and from the cordial salutation of Paul, Ro 16:13, it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God. | Simon of Cyrene was told to carry Jesus’ cross because He could not. (Mt. 27:32 ; Mk. 15:21 ; Lk. 23:26) | ||
| They came to Golgotha “the Place of the Skull” where Jesus was to be crucified. (Mt. 27:33 ; Mk. 15:22 ; Lk. 23:33) | Easton's Bible Dictionary: GOLGOTHA - the common name of the spot where Jesus was crucified. It is interpreted by the evangelists as meaning "the place of a skull" (Matt. 27:33; Mark 15:22; John 19:17). This name represents in Greek letters the Aramaic word Gulgaltha, which is the Hebrew Gulgoleth (Num. 1:2; 1 Chr. 23:3, 24; 2 Kings 9:35), meaning "a skull." It is identical with the word Calvary (q.v.). It was a little knoll rounded like a bare skull. It is obvious from the evangelists that it was some well-known spot outside the gate (comp. Heb. 13:12), and near the city (Luke 23:26), containing a "garden" (John 19:41), and on a thoroughfare leading into the country. Hence it is an untenable idea that it is embraced within the present "Church of the Holy Sepulcher." The hillock above Jeremiah's Grotto, to the north of the city, is in all probability the true site of Calvary. The skull-like appearance of the rock in the southern precipice of the hillock is very remarkable. | ||
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They offered Jesus drugged wine but He refused it. (Mt. 27:34 ; Mk. 15:23) Jesus cried “Father forgive them”. (Lk. 23:34) They put a sign above His head saying Jesus King of the Jews. (Mt. 27:37 ; Mk. 15:26 ; Lk. 23:38 ; Jn. 19:19(RV)) Jesus was hanging between two thieves, the thieves and the priest were mocking Him. (Mt. 27:38-44 ; Mk. 15:29-32 ; Lk. 23:32 ; Jn. 19:18) One of the thieves said "we deserve this but He is innocent". The thief asked Jesus to remember him in His kingdom. (Lk. 23:39-43(RV)) |
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| This was done that prophecy might be fulfilled. (Mk. 15:27-28) | (Isaiah 53:12 KJV) "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." | ||
| The soldiers divided His clothes which also fulfilled. a prophecy. (Mt. 27:35 ; Mk. 15:24 ; Lk. 23:34 ; Jn. 19:23-24(RV)) | (Psalms 22:18 KJV) "They part my garments among them, and cast lots upon my vesture." | ||
| There were three Mary’s standing near the foot of the cross. Mary the wife of Cleophas and Mary Magdelene and Mary His mother. John the beloved disciple was also there, Jesus looked at John and said behold your mother and at Mary and said behold your son. (Jn. 19:25-27) | Easton's Bible Dictionary: MARY - Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the "Virgin Mary," though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36). While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighborhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned. After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable words, "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown. (2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who "ministered to Christ of their substance." Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matt. 28:1; Mark 16:2), came to the sepulcher, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulcher empty, but saw the "vision of angels" (Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulcher There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name "Mary" recalls her to consciousness, and she utters the joyful, reverent cry, "Rabboni." She would fain cling to him, but he forbids her, saying, "Touch me not; for I am not yet ascended to my Father." This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was "the woman who was a sinner," or that she was unchaste, is altogether groundless. (3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Her character also appears in connection with the death of her brother (John 11:20,31,33). On the occasion of our Lord's last visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus" as he reclined at table in the house of one Simon, who had been a leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (11:19), that this family at Bethany belonged to the wealthier class of the people. (See MARTHA.) (4.) Mary the wife of Cleopas is mentioned (John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we find that this Mary and "Mary the mother of James the little" are on and the same person, and that she was the sister of our Lord's mother. She was that "other Mary" who was present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection (Matt. 28:1; Mark 16:1; Luke 24:1). (5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (Col. 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (Acts 4:37; 12:12). Her house in Jerusalem was the common meeting-place for the disciples there. (6.) A Christian at Rome who treated Paul with special kindness (ROM 16:6). | ||
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There was a darkness over the land from the sixth to the ninth hour. (Mt. 27:45 ; Mk. 15:33 ; Lk. 23:44) Jesus cries out to God, “why have you forsaken Me”. (Mt. 27:46(RV) ; Mk. 15:34) With this He knows that everything is complete, that it’s almost over. He says “I’m thirsty”. (Jn. 19:28-30(RV)) [He had already had drugged or sour wine offered to Him earlier and declined it] It is finished !!!! (Jn. 19:30) Father into thy hands I commend My Spirit. (Mt. 27:50 ; Mk. 15:37 ; Lk. 23:46) At Jesus’ death the veil of the temple was rent from top to bottom. (Mt. 27:51 ; Mk. 15:38(RV) ; Lk. 23:45) The centurion who was watching said this must be the “Son of God”. (Mt. 27:54 ; Mk. 15:39 ; Lk. 23:47) They had to remove the bodies before the Sabbath, so they broke the legs of the two thieves (this ensured that they died). When they came to Jesus “they said He is already dead” . A soldier plunged a spear into His side just to make sure, blood and water came pouring out. (Jn. 19:31-37(RV)) In the evening Joseph of Arimathea (who was a believer) came and asked for the body of Jesus. He took Him and placed Him in a tomb that he had bought for himself. (Mt. 27:57-60 ; Mk. 15:42-46 ; Lk. 23:50-54 ; Jn. 19:38) |
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Nicodemus bought Myrrh and Aloes to wrap the body in. (Jn. 19:39-40)
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American Tract Society: MYRRH - A precious gum
yielded by a tree common in Africa and Arabia, which is about eight or nine
feet high; its wood hard, and its trunk thorny. It was of several kinds,
and various degrees of excellence. The best was an ingredient in the holy
ointment, Ex 30:23. It was also employed in perfumes, Es 2:12 Ps 45:8 So
4:6 5:5,13; and in embalming, to preserve the body from corruption, Joh
19:39. The magi, who came from the East to worship Christ, offered him myrrh,
MT 2:11. In Mr 15:23, is mentioned "wine mingles with myrrh," which was offered to Jesus previous to his crucifixion, and intended to deaden the anguish of his sufferings. It was a custom among the Hebrews to give such stupefying liquors to persons who were about to be capitally punished, Pr 31:6. Some have thought that the myrrhed wine of Mark is not the same as the "vinegar mingled with gall" of MT 27:34. They suppose the myrrhed wine was given to our Lord from a sentiment of sympathy, to prevent him from feeling too sensibly the pain of his sufferings; while the potation mingled with gall, of which he would not drink, was given from cruelty. But the other explanation is the more probable. See GALL. |
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10) The elders wanted to make sure that Jesus wasn’t removed from the tomb, so they requested that Pilate set a guard around the tomb. They also put a seal on the stone that was the door of the tomb. (Mt. 27:62-66) 11) On Sunday the first day of the Jewish week (our Sabbath) Mary Magdalene and Mary the mother of James and Salome came to the grave to finish preparing the body of Jesus. (Mt. 28:1 ; Mk. 16:1 ; Lk. 24:1 ; Jn. 20:1) They wondered at how to get the stone moved but when they got there and angel had rolled the stone away. (Mt. 28:2-3 ; Mk. 16:3-5(RV) ; Lk. 24:2) The angel said “He is not here He is Risen!!!!. (Mt. 28:6 ; Mk. 16:6 ; Lk. 24:5-8 ; Jn. 20:11-13) When the guards got over their astonishment they went to the priest and told them what had happened. The priest gave the guards money to say the disciples had stolen the body by night. (Mt. 28:11-15) 12) We know from the scriptures that Jesus was seen on many different occasions after His resurrection. He was seen by the ladies who came to prepare His body and by the disciples and by many others including Paul (in a vision). To find further information on these last events see my study in Acts. Acts is the completion of the Resurrection story and the beginning of the Church Age. |
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