Interpretive Study of Matthew's Gospel-27, 28.

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, God.

Chapter 27 Summary:

Matthew Chapter 27

links to sentences in this chapter:

C27-S1 (Verse 1-2), C27-S2 (Verse 3-4), C27-S3 (Verse 4), C27-S4 (Verse 4), C27-S5 (Verse 5), C27-S6 (Verse 6), C27-S7 (Verse 7), C27-S8 (Verse 8), C27-S9 (Verse 9-10), C27-S10 (Verse 11), C27-S11 (Verse 11), C27-S12 (Verse 12), C27-S13 (Verse 13), C27-S14 (Verse 14), C27-S15 (Verse 15), C27-S16 (Verse 16), C27-S17 (Verse 17), C27-S18 (Verse 17), C27-S19 (Verse 18), C27-S20 (Verse 19), C27-S21 (Verse 20), C27-S22 (Verse 21), C27-S23 (Verse 21), C27-S24 (Verse 22), C27-S25 (Verse 22), C27-S26 (Verse 23), C27-S27 (Verse 23), C27-S28 (Verse 24), C27-S29 (Verse 25), C27-S30 (Verse 26), C27-S31 (Verse 27), C27-S32 (Verse 28), C27-S33 (Verse 29), C27-S34 (Verse 30), C27-S35 (Verse 31), C27-S36 (Verse 32), C27-S37 (Verse 33-34), C27-S38 (Verse 35), C27-S39 (Verse 36-37), C27-S40 (Verse 38), C27-S41 (Verse 39-40), C27-S42 (Verse 40), C27-S43 (Verse 41-42), C27-S44 (Verse 42), C27-S45 (Verse 43), C27-S46 (Verse 44), C27-S47 (Verse 45), C27-S48 (Verse 46), C27-S49 (Verse 46), C27-S50 (Verse 47), C27-S51 (Verse 48), C27-S52 (Verse 49), C27-S53 (Verse 50), C27-S54 (Verse 51-53), C27-S55 (Verse 54), C27-S56 (Verse 55-56), C27-S57 (Verse 57-58), C27-S58 (Verse 58), C27-S59 (Verse 59-60), C27-S60 (Verse 61), C27-S61 (Verse 62-63), C27-S62 (Verse 64), C27-S63 (Verse 65), C27-S64 (Verse 66)'.

Please use This link to see the chapter summary.

Chapter theme: the Trial and Crucifixion

Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. Please also see the Prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to where prophecy was fulfilled.

Matthew 27:1-34; Mark 15:1-20; Luke 23:1-26 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Jesus was sent to Pilate for a judgment of death since it was not lawful for the Jews to give a death sentence. There is quite a lot, in all of the Gospels, about this judgment. Some of the details are reported in one account but not in others. This trial fulfills Psalms 2, especially Psalms 2:2. In addition, please see the note for John 18:29 which has historical references related to this trial, which come from the International Standard Bible Encyclopedia.

In Matthew 27:1-2; Matthew 27:11-26; Mark 15:1-15; Luke 23:1-7; Luke 23:11-25 and John 18:28 we read that Jesus was sent to Pilate after His trial by the Jews.

While the above is going on, Matthew 27:3-10 tells us about Judas Iscariot realizing what He did and his interaction with the religious leaders. Then Matthew's account returns to telling us about the trial of Jesus by Pilate. In Matthew 27:6-10 the religious leaders decided what to do with the blood money left by Judas Iscariot.

In Matthew 27:11-14; Mark 15:2-5; Luke 23:3 and John 18:33-37, we read about Pilate questioning Jesus: and the various Gospel accounts tell us different details. The accounts start with Pilate asking Jesus: Art thou the King of the Jews? the answer is reported in Matthew 27:11; Mark 15:2; Luke 23:3 and John 18:34. The answer from Jesus, in every Gospel account, is almost the same words(Thou sayest it), except that John relates more of the conversation. Supposedly, that phrase (Thou sayest it) is a figure-of-speech which means: 'This is a truth which has no valid questioning against it'.

Matthew 27:12-14; Mark 15:3-5 and Luke 23:9-10 tell us that Jesus answered nothing to the accusations which the religious leaders brought against Him when He was tried by the civil authorities.

Matthew 27:15-24; Mark 15:6-14; Luke 23:13-24 and John 18:38-40 tell us that Pilate tried to release Jesus as part of an annual release of one criminal by the Roman government.

Matthew 27:16-26; Mark 15:7-15; Luke 23:17-25; John 18:40 and Acts 3:14 tell us about We read about the crowd's preference for Barabbas over Jesus.

(Matthew 27:17; Mark 15:7-8; Luke 23:13-15 and John 19:3) was the first time that Pilate spoke and tried to avoid crucifying Jesus. The first time is also when Luke reports that Pilate called the Jewish leaders and said that he would beat Jesus and then release Him. This was when the Jewish religious leaders stirred up the people to demand Barabbas instead (Luke 23:13-16).

Matthew 27:21-25; Mark 15:9-14; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Matthew 27:21; Mark 15:12; Luke 23:20 and John 19:12, tell us that Pilate, for a second time (spake again to them), spoke and tried to avoid crucifying Jesus. This was also when Pilate tried an appeal to the masses to not crucify their Messiah / Christ, Who would also be their King.

Then, for the third time, (Matthew 27:22; Mark 15:12; Luke 23:22 and John 19:14) Pilate tried again. The three times lets us know that Pilate was, symbolically, speaking for God and their three rejections would be used by God when he legally judged them for their rejection of Jesus as their King. Thus, we see that Pilate tried more than once and more than one way to keep from crucifying Jesus. However, Pilate eventually did, and was found guilty by God even though he, symbolically, washed his hands and said I am innocent of the blood of this just person (Matthew 27:24).

In addition to that interaction, this was when the Jews said: His blood be on us, and on our children (Matthew 27:25).

Matthew 27:23-25; Mark 15:13-14; Luke 23:21; John 19:6 and John 19:15-16 tell us that the Jewish leaders and the people prove their rejection when they cried crucify him.

Matthew 27:26; Mark 15:15; Luke 23:24 and John 19:16 tell us that Pilate condemned Jesus to death. Further, Luke 23:24 reports Pilate gave sentence that it should be as they required. These references give us the reports of the official legal judgment by the Roman Government. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents.

Matthew 27:26; Mark 15:15 and John 19:1 tell us that Jesus was scourged. Jesus prophesized that this would happen in Matthew 20:19.

In Matthew 27:27-31; Mark 15:16-19 and John 19:1-5 we read that Pilate let his soldiers abuse Jesus and then brought Jesus back before the crowd wearing a crown of thorns and tried to release Him again. But the religious leaders stirred up the crowd to demand crucify Him.

In: Matthew 27:29; Mark 15:17 and John 19:2-3 we read that a crown of thorns was put on the head of Jesus.

Matthew 27:31; Mark 15:20-22; Luke 23:26 and John 19:16-24 report that Jesus was taken to be crucified.

Matthew 27:32; Mark 15:21 and Luke 23:26 tell us that the soldiers laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

Matthew 27:33-37; Mark 15:22-24 and Luke 23:34 tells us what the soldiers did at the time that they crucified Jesus.

Matthew 27:33; Mark 15:22 and John 19:17 report that We are told that Jesus was crucified at Golgotha. Luke 23:33 tells us the same thing only uses the name of Calvary for the same place.

Matthew 27:34; Matthew 27:48; Mark 15:36; Luke 23:36-37; John 19:29-30 tell us that Jesus was given vinegar to drink while on the cross. Matthew 27:34; and probably, Luke 23:36-37 tell us that it was mingled with gall: and when he had tasted thereof, he would not drink. This is assumed to be because gall dulled the senses and it was offered to Him as an insult. However, when it was offered plain, as in the other references, Jesus did drink.

Matthew 27:35-50; Mark 15:23-37; Luke 23:32-46 and John 19:17-30 report that Jesus was on the cross.

Matthew 27:36-37 reports about the soldiers that sitting down they watched him there. Matthew 27:39-49; Mark 15:29-36 and Luke 23:35-43 report others watching and mocking Jesus. Please note that some mocking was before the cross, by different groups, and there was also more mocking while Jesus was on the cross.

Matthew 27:37; Matthew 1:21; Matthew 1:25; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS, in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour.

Matthew 27:38; Mark 15:27; Luke 23:32-33 and John 19:17-18. All report that Jesus was crucified between two malefactors.

Matthew 27:39-49; Mark 15:29-36 and Luke 23:35-43 report others watching and mocking Jesus. However, John 19:25-27 tells us about the loved ones of Jesus being there and Jesus talking to them.

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references.

Matthew 27:45; Mark 15:33 and Luke 23:44 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour. The fact that this incident is reported in three Gospel accounts makes it very important. In addition, the fact that it was prophesied also makes it important. It was prophesied in: Psalms 105:28; Joel 2:31; Amos 5:18; Amos 8:9 and Habakkuk 3:11. In addition, it is related to one of the plagues on Egypt found in Exodus 10:21-23. Further, it foreshadows Revelation 6:12 and Revelation 8:12.

Matthew 27:50; Mark 15:37; Luke 23:46 and John 19:30 all tell us that Jesus literally physically died and that He chose the time of His death. In John 10:15 and John 10:17 Jesus prophesied that He would lay down my life. In addition, we also have prophecies in the Old Testament in: Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

we read about the resurrection of the dead in Matthew 22:23-32; Matthew 24:31; Matthew 25:1-13; Matthew 27:51-53 and in many other places within the New Testament. Therefore, these references should be used to comfort the saints about God's repeated promise of our own resurrection.

Matthew 27:51-53 Mark 15:38 and Luke 23:45 tell us that the veil of the temple was rent in twain from the top to the bottom.

In Matthew 27:54; Mark 15:39 and Luke 23:47 tell us that: when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

Matthew 27:54 and Luke 23:48 use different words to tell us that the people: saw the earthquake, and those things that were done, (and) they feared greatly.

Matthew 27:55-56; Mark 15:40-41; Luke 23:49 and John 19:25 tell us that there were followers of Jesus at the cross.

Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56 and John 19:38-42 report that Jesus was buried.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ is delivered bound to Pilate.
3-18. Judas hangs himself.
19. Pilate, admonished of his wife,
20-26. and being urged by the multitude, washes his hands, and looses Barabbas.
27-32. Christ is mocked and crowned with thorns;
33-38. crucified;
39-49. reviled;
50-61. dies, and is buried;
62-66. his sepulchre is sealed and watched.'.

C27-S1 (Verse 1-2) Jesus was sent to Pilate for crucifixion.

Equivalent Section: .

When the morning was come,
all the chief priests and elders of the people took counsel against Jesus to put him to death:.

Equivalent Section: .

And when they had bound him,
they led him away,
and delivered him to Pontius Pilate the governor..

Matthew 27:1-34; Mark 15:1-20; Luke 23:1-26 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Jesus was sent to Pilate for a judgment of death since it was not lawful for the Jews to give a death sentence. There is quite a lot, in all of the Gospels, about this judgment. There are details reported in one account but not in others. Therefore, please use the links provided to access and understand all that is reported in the different Gospel accounts. This trial fulfills Psalms 2, especially Psalms 2:2. In addition, please also see the note for John 18:29 which has the time-line for this trial that comes from the International Standard Bible Encyclopedia.

Jesus is taken before the chief priests and elders as reported in: Matthew 27:1, Mark 15:1 and Luke 22:66. Then, in Matthew 27:1-2; Mark 15:1-15; Luke 23:1-7; Luke 23:11-25 and John 18:28-39 we read that Jesus was sent to Pilate after His trial by the Jews. Thus, Jesus was arrested; tried by two different high priests with chief priests, elders and all of the council present for the second high priest; abused by the all of them and by the soldiers and servants of the high priests; then, in the morning, He was returned to the council to be sent to Pilate for crucifixion by the Roman government.

Mark 15:1; Luke 22:66 and John 18:28-39 are equivalent sentences to this sentence. The next section, of our current sentence, says: . The equivalent section from Mark says: And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. The equivalent section from Luke says: And the whole multitude of them arose, and led him unto Pilate. The equivalent section from John says: Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. And, once more, we get additional information by comparing the reports from the different Gospel accounts, but no conflict.

John tells us that it was early. Matthew and Mark tell us that it in the morning, Luke does not mention the time. So, even though there are different phrases used, there is no conflict, only freedom of expression. Next, Matthew tells us that all the chief priests and elders of the people...led him away. Mark reports: the chief priests...with the elders and scribes and the whole council...bound Jesus and carried him away. Luke reports that it was the whole multitude of them. John only uses the word they. And, so, we see different levels of details in naming who led Jesus to Pilate, but no conflict.

Next, all except John report that they led Jesus to Pilate, but John reports that in the next sentence. Therefore, in reality, all report this fact. In addition, only Matthew reports that he was the governor and that his title was Pontius, but these things are reported for the legal record. The other Gospel authors allow the context, and others, to report these facts.

Now, for the differences in what is reported. Matthew reports that all of these people took counsel against Jesus to put him to death. Mark reports that these people held a consultation...and bound Jesus, and carried him away. John reports: led they Jesus from Caiaphas unto the hall of judgment. Matthew makes this clear, as required, for the legal record. Mark reports what they did because servants had to remain available to fulfill any request. John lets the context make it clear and only mentions that they led Jesus from one trial to another. From the spiritual perspective, all attending were guilty and the context already made it clear who they were. God has John report that Jesus was taken to another court so that we have the record of Gentiles also being guilty because of the decision by their representative. Luke does not mention this matter because all of the legal matters, human and Godly do not matter to most men. Neither are most men concerned with the tasks of servants.

Next, Matthew tells us their intent (death) but the other Gospel authors let the context deliver that fact. This is, again, to fulfill the requirements of the human legal record. In addition, Matthew and Mark report that these people took counsel against Jesus, which means that they were all in agreement. This is to fulfill the requirements of the human and spiritual legal records. Again, those legal matters are not important to most men nor are they important to servants.

Finally, John adds: and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. John gives us the spiritual perspective. These religious leaders thought that their additions to God's Mosaic Law were spiritual commandments. Their religious additions claimed that they were spiritually defiled if they had any social associations with non-Jews which prevented them from entering a Gentile judgment hall even to get a legal judgment which would justify their murdering Jesus. This day was thursday and the day of the passover, and Friday and a high sabbath (Exodus 12:16). God's law did not tell them that they were spiritually defiled by socializing with Gentiles and God proved this when God had Peter go to Cornelius (Acts 10.). The only reason why they would have been defiled was due to their own consciences and their own religious rules. God's law did not specify that error.

The Roman Catholic Church, and other religions, were / are ignorant of high sabbaths; and of the difference, between Jewish and Roman methods, for computing what hour starts the day. These errors are why their reporting of important Gospel days are (almost?) always wrong. The passover lamb was killed on the day of passover but in the evening of what Roman calculations claims is the day before. And, Jesus was killed on the day of passover which was the day before the Friday high sabbath.

So, as seen repeatedly, we gain additional information by comparing the various accounts at a detail level. We also receive proof that the Bible deniers are liars when they claim that there are errors and conflicts in the word of God.

Please see the note for John 21:4 about the word morning. Webster's 1828 defines this word as: 'the first part of the day, beginning at twelve o'clock at night and extending to twelve at noon. thus, we say, a star rises at one o'clock in the mourning. In a more limited sense, mourning is the time beginning an hour or two before sunrise, or at break of day, and extending to the hour of breakfast and of beginning the labors of the day. Among men of business in large cities, the mourning extends to the hour of dining. 2. the first or early part. In the mourning of life, devote yourself to the service of the Most High. mourning, a. Pertaining to the first part or early part of the day; being in the early part of the day; as mourning dew; mourning light; mourning service. She looks as clear As mourning roses newly washed with dew.'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition for this word is: 'someone who had power (rule) within the church or social group such as the Jews. In many societies, the office of elder was the basis of government; as in our "alderman," the Arab sheikh = "old man" (Jos 24:31; 1Ki 12:6). the institution existed when Moses first opened his divine commission to Israel. Even in their Egyptian bondage they retained their national organization and government by elders, who represented the people (Ex 3:16; 4:29; Jos 24:1-2)'.

Please see the note for John 11:53 about the word counsel. Webster's 1828 defines this word as: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Luke 2:2 about the title governor. The functional definition for this word is: 'A ruler in his capacity of lawgiver and dispenser of justice'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about the title Governor being applied to Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the morning. Jg 16:2; 1Sa 19:11; Pr 4:16-18; Mic 2:1; Lu 22:66; Ac 5:21 all. Mt 23:13; 26:3-4; Ps 2:2; Mr 15:1; Lu 23:1-2; Joh 18:28; Ac 4:24-28 General references. exp: Mt 28:12; Lu 23:1; 24:20.
bound. Ge 22:9; Joh 18:12,24; Ac 9:2; 12:6; 21:33; 22:25,29; 24:27; 28:20; 2Ti 2:9; Heb 13:3 delivered. Mt 20:19; Lu 18:32-33; 20:20; Ac 3:13 Pontius Pilate. Pontius Pilate governed Judea ten years under the emperor Tiberius, from his 13th to his 23rd year A.D. 26 to 36; but, having exercised great cruelties against the Samaritans, they complained to Vitellius, governor of Syria, who sent Marcellus, one of his friends, to superintend Judea, and ordered Pilate to Rome, to give an account of his conduct to Tiberius. the emperor was dead before he arrived; but it is an ancient tradition, that he was banished to Vienne in Dauphiny, where he was reduced to such extremity that he killed himself with his own sword two years after. exp: Ac 4:27. General references. exp: Mt 28:12; Lu 23:1; 24:20.'.

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C27-S2 (Verse 3-4) Judas Iscariot tried to return the blood price.

Then Judas,
which had betrayeth him,
when he saw that he was condemned,
repented himself,
and brought again the thirty pieces of silver to the chief priests and elders,
Saying,
I have sinned in that I have betrayed the innocent blood..

While Jesus was led from one trial to another, Matthew 27:3-10 tells us about Judas Iscariot realizing what He did condemned him. Then Matthew's account returns to telling us about the trial of Jesus by Pilate.

As we see in this sentence, neither devils, nor devil-motivated men, have any concern for the plight of others. We are literally told this in the next two sentences. In addition, the phrase he saw that he was condemned lets us know that he did not realize the full consequence until after he sinned. Here, and many other places in the Bible, we see that devils lie by omission. They make the short-term pleasure and gain of sin very appealing but hide the long-term consequences. And, as we see in the account of Judas, by the time that someone realizes the long-term consequences, it is too late to truly repent and obtain mercy. Remember that God does not have to give mercy and the word of God warns us to consider all consequences, especially the long-term consequences, before we act. Thus, what we see is an example and a warning to all of us.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of our Lord'.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: ' to deliver into the hands of an enemy by treachery or fraud, in violation of trust'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw.

Please see the note for Romans C8S1 about the word condemn. The functional definition for this word is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the note for 1Corinthians C3S13 about the word silver. The functional definition for this word is: 'Money; coin made of silver.'. This word is used symbolically for provision for our daily desires.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.

We find forms of the word innocent in: Exodus 23:7; Deuteronomy 19:10; Deuteronomy 19:13; Deuteronomy 21:8; Deuteronomy 21:9; Deuteronomy 27:25; 1Samuel 19:5; 1Kings 2:31; 2Kings 21:16; 2Kings 24:4; Job 4:7; Job 9:23; Job 9:28; Job 17:8; Job 22:19; Job 22:30; Job 27:17; Job 33:9; Psalms 10:8; Psalms 15:5; Psalms 19:13; Psalms 94:21; Psalms 106:38; Proverbs 1:11; Proverbs 6:17; Proverbs 6:29; Proverbs 28:20; Isaiah 59:7; Jeremiah 2:35; Jeremiah 7:6; Jeremiah 22:3; Jeremiah 22:17; Jeremiah 26:15; Joel 3:19; Jonah 1:14; Matthew 27:4; Matthew 27:24. Webster's 1828 defines this word as: 'Properly, not noxious; not producing injury; free from qualities that can injure; harmless; in noxious; as an innocent medicine or remedy. 2. Free from guilt; not having done wrong or violated any law; not tainted with sin; pure; upright. in this general sense, no human being that is a moral agent, can be innocent. It is followed by of. 3. Free from the guilt of a particular crime or evil action; as, a man is innocent of the crime charged in the indictment. 4. Lawful; permitted; as an innocent trade. 5. Not contraband; not subject to forfeiture; as innocent goods carried to a belligerent nation.
IN'NOCENT, n. One free from guilt or harm.'. The Morrish Bible Dictionary defines this word as: 'A word often used in the O.T. in opposition to those manifesting wickedness. It occurs only twice in the N.T.: as uttered by Judas in reference to the Lord, to whom it could be truthfully applied as 'guiltless;' and by Pilate in reference to himself. Mt 27:4,24. It was the true state of Adam and Eve before they fell'.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Judas. Mt 26:14-16,47-50; Mr 14:10-11,43-46; Lu 22:2-6,47-48; Joh 13:2,27; 18:3 exp: Mr 3:19. repented. Job 20:5,15-29; 2Co 7:10 General references. exp: Ex 32:35; De 27:25; Mr 6:26; Lu 14:30.
I have sinned. Ge 42:21-22; Ex 9:27; 10:16-17; 12:31; 1Sa 15:24,30; 1Ki 21:27; Ro 3:19 exp: Nu 22:34; 1Sa 26:21. The innocent. Mt 27:19,23-24,54; 2Ki 24:4; Jer 26:15; Jon 1:14; Lu 23:22,41,47; Joh 19:7; Ac 13:28; Heb 7:26; 1Pe 1:19 General references. exp: Ex 32:35; Le 22:19; De 19:10; 27:25; Pr 1:18; 28:17; Mr 6:26; Lu 14:30.'.

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C27-S3 (Verse 4) the religious leaders refused to undo the deal.

And they said,
What is that to us?.

Many people who grew up with video games expect there to be 'Do-Overs' in life but there are none in reality. While Jesus was led from one trial to another, Matthew 27:3-10 tells us about Judas Iscariot realizing what He did condemned him. Then Matthew's account returns to telling us about the trial of Jesus by Pilate. Please see the note for Matthew 27:3-10 about the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 27:25; Ac 18:15-17; 1Ti 4:2; Tit 1:16; 1Jo 3:12; Re 11:10 General references. exp: Ex 32:35; Le 22:19; De 19:10; 27:25; Pr 1:18; 28:17; Mr 6:26; Lu 14:30.'.

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C27-S4 (Verse 4) the religious leaders told Judas it was his problem.
see thou to that.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'see. 1Sa 28:16-20; Job 13:4; 16:2; Lu 16:25-26 exp: Eph 5:15. General references. exp: Ex 32:35; Le 22:19; De 19:10; 27:25; Pr 1:18; 28:17; Mr 6:26; Lu 14:30.'.

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C27-S5 (Verse 5) Judas Iscariot tried to avoid reaping what he had sowed.

And he cast down the pieces of silver in the temple,
and departed,
and went and hanged himself..

in this sentence, we see Judas making the mistake that many people make. Matthew 27:3-3 tells us that He repented himself, and brought again the thirty pieces of silver to the chief priests and elders. And, that sentence tell us that he made a true confession. However, his actions did nothing about the spiritual consequences and nothing about the consequences to Jesus and nothing about the consequences to others.

Judas made the same mistake that lots of people make. He put on blinders and only looked at what tempted him to sin. He confessed his error, tried to return his gain, assumed that would remove the consequences of his sin. However, just like shown by the response from the religious leaders in the prior sentence (And they said, What is that to us?), our sins affect many other people. If we could reverse the effects of our sin, we would have to reverse all of the effects on everyone. However, Romans 5:12 tells us: Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:. Just as Adam could not remove all of the consequences of his sin, so also can no man remove all of the consequences of their sin. Even Jesus only paid the penalty of our sin. However, He will not remove some consequences, such as the curse on nature, until He returns to rule. And, even then He will not remove death until God creates a new heaven and new Earth. The only way to completely remove the corruption due to sin is to completely destroy everything physical and create a new physical reality.

Now, the next thing that we see here is that he departed, and went and hanged himself. Suicide is a completely selfish act which declares that the person has no care for his effect on anyone else. But there is a lot of argument about suicide and how to deal with it. However, the only true prevention is to get the person to stop focusing on self and start looking on their effects on others.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'. Please also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God. Please also see the note for Mark 15:38 about the phrase Veil of the Temple.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the note for Galatians C3-S15 about the word hanged. Webster's 1828 has a lot in its definition that does not apply to the Bible. However, Fausset's Bible Dictionary defines hanging as: 'Criminals were usually put to death before hanging, for ignominy (Jos 10:26). the bodies were removed before nightfall in order not to defile the land (De 21:22-23). Hence our Lord's body as those of the two thieves was taken from the cross before the high day of the approaching sabbath (Joh 19:31)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and departed. Jg 9:54; 1Sa 31:4-5; 2Sa 17:23; 1Ki 16:18; Job 2:9; 7:15; Ps 55:23; Ac 1:18-19 General references. exp: Ex 32:35; De 19:10; Pr 1:18; 17:13; 28:17; Mr 6:26; Lu 14:30.'.

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C27-S6 (Verse 6) the religious leaders determine what to do with the blood money.

And the chief priests took the silver pieces,
and said,
It is not lawful for to put them into the treasury,
because it is the price of blood..

Matthew 27:3-10 tells us about Judas Iscariot realizing what He did condemned him. Then Matthew's account returns to telling us about the trial of Jesus by Pilate. In Matthew 27:6-10 the religious leaders decided what to do with the blood money left by Judas Iscariot.

Please see the explanation from the Treasury of Scripture Knowledge, below. There is no direct reference in the Mosaic Law, that I know of or could find, which deals directly with this claim of: not lawful. However, the application, as explained below, is reasonable. And, as also explained, they were just as guilty of betraying the innocent blood.

The next three sentences tell what the religious leaders and how their actions fulfilled prophecy.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for John 8:20 about the word treasury. Easton's Bible Dictionary defines this word as: '(Mt 27:6; Mr 12:41; Joh 8:20). It does not appear that there was a separate building so called. the name was given to the thirteen brazen chests, called "trumpets," from the form of the opening into which the offerings of the temple worshippers were put. these stood in the outer "court of the women." "Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings" (Lightfoot's Hor. Heb)'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is not. Mt 23:24; Lu 6:7-9; Joh 18:28 to put. De 23:18; Isa 61:8 because. the Jews considered it was strictly forbidden by the Divine law to bring any filthy or iniquitous gain into the temple. for this reason they now refused to allow this money to be placed in the chest in the temple, amongst the former contributions for its repairs. In this, they were right enough, but by the very act of refusing this money, they proved themselves to be gross preventers of the spirit of God's requirements: they saw not that it was much less lawful for them, who had hired Judas to this sordid action, to be employed in the service of the temple. those that "bear the vessels of the Lord," ought to be holy. thus our Lord's words, "Ye blind guides! ye strain at a gnat and swallow a camel." General references. exp: Ex 32:35; Mt 23:24; Lu 14:30.'.

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C27-S7 (Verse 7) they bought a field to bury people.

And they took counsel,
and bought with them the potter's field,
to bury strangers in..

Once more, we see that they all were involved in this discussion because they took counsel. Apparently, none of them considered their own guilt.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition for this word is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money'.

We find forms of the word potter in: 1Chronicles 4:23; Psalms 2:9; Isaiah 29:16; Isaiah 30:14; Isaiah 41:25; Isaiah 64:8; Jeremiah 18:2; Jeremiah 18:3; Jeremiah 18:4; Jeremiah 18:6; Jeremiah 19:1; Jeremiah 1911; Lamentations 4:2; Daniel 2:41; Zechariah 11:13; Matthew 27:7; Matthew 27:10; Romans 9:21; Revelation 2:27. The Morrish Bible Dictionary defines the word potter as: 'Of the potter scripture says he treadeth the clay to make it pliable, Isa 41:25; and he forms his vessel on a wheel. Jer 18:3. Much of the ordinary pottery in the East is made in a very simple way: the workman turns the wheel with his feet, and with his hands he forms the vessel as it pleases him. this common pottery of the East is very fragile, and as such is often alluded to in scripture. the Lord Jesus will subdue all His enemies: will dash them in pieces like a potter's vessel. Ps 2:9; Isa 30:14; Re 2:27. The potter making his vessels as it pleases him, is a beautiful illustration of the power of God as Creator, and is applied to Israel: "as the clay is in the potter's hand, so are ye in my hand, O house of Israel." Jer 18:2-6. It also illustrates God's sovereignty: "Shall the thing formed say to him that formed it, Why hast thou made me thus?" the potter has full power over the clay. Ro 9:20-21.'. Easton's Bible Dictionary defines the potter's field as: 'the name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the "field of blood" (Mt 27:7-10). Tradition places it in the valley of Hinnom.'.

Please see the note for Luke 15:15 about the word field. The functional definition for this word is: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35)'.

Please see the note for Colossians 2:10-12 about the word buried. The functional definition for this word is: 'To hide; to conceal; to overwhelm; to cover with anything; as, to bury any one in the ruins of a city'.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ex 32:35; Mt 23:24; Lu 14:30.'.

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C27-S8 (Verse 8) Why the field has its name.

Wherefore that field was called,
The field of blood,
unto this day..

We see here that God made sure that the general Jew knew the price that was paid for the field and at least had access to the knowledge of what the religious leaders did. In addition, since the prior sentence told us that it was used to bury strangers (non-Jews) in, they were symbolically saying that the price of the blood of Jesus Christ could not be applied to any Jews. Therefore, they were, symbolically, condemning to Hell all people who stayed true to the Jewish religion after Jesus Christ brought in the New Testament.

Please see the note for Romans intro about the word wherefore. The functional definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ac 1:19 unto. Mt 28:15; De 34:6; Jos 4:9; Jg 1:26; 2Ch 5:9 General references. exp: Mt 23:24; Lu 14:30.'.

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C27-S9 (Verse 9-10) this fulfilled prophecy.

First Step: the price was paid.

Then was fulfilled that which was spoken by Jeremy the prophet,
saying,
And they took the thirty pieces of silver,
the price of him that was valued,
whom they of the children of Israel did value;.

Second Step: the Lord appointed this.

And gave them for the potter's field,
as the Lord appointed me..

Be very careful about this sentence, what commentators say about it and the attitude displayed by them in their writing. If we look at the note from the Treasury of Scripture Knowledge, below, we see commentators trying to explain why Matthew was mistaken in his writing of this sentence. So, the first thing to be aware of is that most commentators are convinced that there are some errors in the perfect word of God. Instead of admitting that they can't answer what people see as a problem, or asking God to explain it to them and waiting on an answer from God, they use the way of man to give a wrong answer. in this case, they are (wrongfully) trying to explain why God's preserved perfect word of God has Matthew naming the wrong prophet.

Romans 11:26-27 is quoting Isaiah 59:20 combined with the truth of Psalms 65:3. And, there are other places in the New Testament where we see an author combine the partial quotes from two different Bible references. Therefore, while the critics and commentators are trying to say that this can not be a quote of Jeremiah, like Matthew tells us it is, and that it must be a quote of Zechariah, the fact is that it can be a combination of the two and still be matching what we find elsewhere in the New Testament.

Next, people may complain that Matthew names Jeremiah but does not name Zechariah. However, Paul does not name Isaiah nor does he name king David, nor does he give us the references in Romans 11:26-27. And, there are many other places in the New Testament where this is true. Therefore, Matthew not naming Zechariah is also in keeping with the practices of the New Testament.

Next, Genesis 37:28 tells us: Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. And, in the Mosaic Law, we see other monetary values placed on people. Thus, it should be obvious that thirty pieces of silver is not a fixed value for a person. In addition, if the reader looks up values of money, by different commentators, they will find that the values written are not the same as we have today due to inflation. Therefore, the value of money, in the Bible, is not a consistent measure.

However, while the value of money and the monetary value of people is not consistent throughout the word of God and throughout the history of men, what is consistent is the matching of our Second Step with what we read in Jeremiah. In our First Step, we see that the thirty pieces of silver was the value which the religious leaders gave to get rid of Jesus. They were replacing the true Word of God with religious error. In Jeremiah 6:30, we see Jeremiah call people Reprobate silver because the LORD hath rejected them. Jeremiah said this about people who led God's people into doctrinal error in his day. And, that is what the religious leaders were doing in the days of the Gospel accounts. Therefore, what we see is that Matthew did not make a mistake by naming Jeremiah and not mentioning Zechariah. What we see is that Matthew is combining these two references and putting an emphasis on the doctrine that comes from Jeremiah. That is, Matthew is emphasizing the doctrinal error of the religious leaders.

Zechariah 11:13 says: 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. If you read the context, Zechariah was giving prophecy in that chapter. The thirty pieces of silver were not to buy a field but were for Zechariah as he preached.

Now, look at Jeremiah 32:7-8 where we read that Jeremiah bought a field after he knew that this was the word of the LORD. Now look at our Second Step which says: And gave them for the potter's field, as the Lord appointed me. So, in both cases we see a field purchased at the command of the Lord. In the time of Jeremiah, the Jews were carried into captivity three times by the Babylonians. Then Jeremiah 32:15 says: For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land. And, it was only a small remnant of the Jews who stayed in the land, or that returned to the land from the captivity. And, they were, mainly, considered to be the lowest class of people. Likewise, there was only a small part of the Jews who were saved and avoided the curst of God after the crucifixion. And, Acts 4:13 tells us that the opinion of the Jews was: that they were unlearned and ignorant men. And, we could go through more of the symbolic matching of these two references. However, the point is that Jeremiah was mentioning the money to, yes, match it with the reference in Zechariah. However, I believe that his emphasis was on the reference in Jeremiah where he purchased a field as the Lord appointed me. And, as we see if we truly look at the four sentences of Matthew 27:6-10, we see the emphasis on the field and not on the money.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The functional definition for this word is: the functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the Study called False things According to the Bible about false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies Section for links to where the Bible tells us about Resurrection from the Dead.

Please see the note for Luke 12:7 about the word value. The functional definition for this word is: 'Worth; that property or those properties of a thing which render it useful or estimable; or the degree of that property or of such properties'.

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. these cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. forso he had appointed. Acts 20. 5. to ordain, command or order. thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jeremy. the words here quoted are not found in Jeremiah, but in Zechariah; and a variety of conjectures have been formed, in order to reconcile this discrepancy. the most probable opinion seems to be, that the name of the prophet was originally omitted by the Evangelist, and that the name of Jeremiah was added by some subsequent copyist. It is omitted in two MSS. of the twelfth century, in the Syriac, later Persic, two of the Itala, and in some other Latin copies; and what renders it highly probable that the original reading was dia G1223 tou G5120 prophetes, by the prophet, is, that Matthew frequently omits the name of the prophet in his quotations. See Mt 1:22; 2:5,15; 13:35; 21:4. this omission is approved of by Bengel, Dr. A. Clarke, and Horne. And they. Zec 11:12-13 thirty. Mt 26:15; Ex 21:32; Le 27:2-7 of the children of Israel did value. or, bought of the children of Israel.'.

Note: above is the official accepted explanation of this verse. That note tries to explain what they believe is an error in God's preserved word. However, as I explain in the note above, there is no error and the official explanation of a non-existent error is wrong.

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C27-S10 (Verse 11) the governor asks Jesus about the accusations made against Him.

Equivalent Section: Jesus faced the representative of the Roman Government.

And Jesus stood before the governor:.

Equivalent Section: He asked Jesus about His government position.

and the governor asked him,
saying,
Art thou the King of the Jews?.

In Matthew 27:11-14; Mark 15:2-5; Luke 23:3 and John 18:33-37, we read about Pilate questioning Jesus: and the various Gospel accounts tell us different details. The accounts start with Pilate asking Jesus: Art thou the King of the Jews? the answer is reported in Matthew 27:11; Mark 15:2; Luke 23:4 and John 18:34. The answer from Jesus, in every Gospel account, is almost the same words(Thou sayest it), except that John relates more of the conversation. Supposedly, that phrase (Thou sayest it) is a figure-of-speech which means: 'This is a truth which has no valid questioning against it'.

Please use the link, in the sentence outline above, to see the note for this sentence in the Lord Jesus Christ Study. That note explains that the King of the Jews is different from the King of kings and is, actually, part of the role of Christ. Please also read the notes for Mark 15:32 and John 19:19-22 related to King of the Jews.

Our sentence starts with the word And, which adds it to the prior. However, the true prior sentence was Matthew 27:1-2 because Matthew 27:3-10 is an account of a separate subject which tells us about Judas Iscariot realizing that what He did condemned him. So, Matthew 27:1-2 told us that Jesus was delivered...to Pontius Pilate the governor and our current sentence picks up with the account of the governor questioning Him.

Now, it should be obvious that there was a basis for this question from Pilate. And, while Matthew skips over those things, Luke 23:2 reports: And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. Now, anyone who knows even the basics of the Gospels should remember that Matthew 22:16-33; Mark 12:13-17 and Luke 20:20-26 we read that the Herodians tried an argument about money and taxes. In particular, they asked Him: Is it lawful to give tribute unto Caesar, or not?. And, He answered: Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's . Therefore, Jesus commanded the Jews to pay tribute and the very people who questioned Him about tribute are the same people who are telling the blatant lie which is reported by Luke.

Next, in the same time frame, John 18:29-32 reports: Pilate then went out unto them, and said, What accusation bring ye against this man? they answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. And, while we are not given all of the discussion, it should be obvious that there was more said than what is reported because the Gospel accounts tell us that Pilate knew that Jesus had done no crime worthy of death and, yet, he let himself be politically pressured into an illegal crucifixion.

Now, with those things noted, we see this government official asking Jesus if he had a government position which would cause Him to challenge the political position and power of Pilate.

Mark 15:2; Luke 23:3 and John 18:33 are equivalent sentences. And, with minor differences in what is reported in how Pilate returned to Jesus, all report Pilate asking Jesus this question. Therefore, with this question reported in all four (4) Gospel accounts, we can know that God wants us to know that it was asked and answered as reported in the next sentences.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. The word stood is the past-tense form of the word stand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for verses in the New Testament and Summary on the name / role of king. The functional definition for this word is: 'The head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by the word of God. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven.

Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The functional definition for this word is: 'God's chosen people'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus stood. Mt 10:18,25; Mr 15:2; Lu 23:3; Joh 18:33-36 General references. exp: Mr 15:2; Lu 23:1,38.'.

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C27-S11 (Verse 11) Jesus gave the strongest possible affirmation.

And Jesus said unto him,
Thou sayest..

This sentence uses a figure-of-speech to tell us that Jesus gave the strongest possible affirmation to the prior question. Mark 15:2; Luke 23:3 and John 18:37 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And he answering said unto him, thou sayest it. The equivalent sentence from Luke says: And he answered him and said, thou sayest it. The equivalent sentence from John says: Jesus answered, thou sayest that I am a king. Please notice that all Gospel accounts report the same message with only minor differences in the phrasing. Yes, someone might claim that the answer from John is different. But, such a claim ignores the true meaning figures-of-speech. It should be obvious that the message reported by John is, essentially: 'You saying this proves that you know this truth'. And, the figures-of-speech from the other authors means: 'There can be no reasonable doubt about the truth of this saying'. So, yes, they report different words which deliver the same message and it is reasonable to believe that Pilate asked more than once and that Jesus gave each of the answers with each Gospel author choosing only one of the answers to report.

Now, John 18:33-36 tells us more about the conversation between Pilate and Jesus before this sentence. John reports: Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then?

Here we see that Jesus told Pilate, very clearly, that: My kingdom is not of this world. Therefore, Jesus appeared to be no threat to Pilate's power and position. I write that this was the appearance because Pilate, the religious leaders and most people have no concept of the true power held by the spiritual beings and especially held by God. Only history can te3ll us the end result of each of these people who discounted the power of devils and of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou sayest. Mt 26:25,64; Mr 14:62; Joh 18:37; 1Ti 6:13 General references. exp: Mr 15:2; Lu 23:1,38.'.

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C27-S12 (Verse 12) Jesus which occurred before this sentence refused to answer other accusations.

And when he was accused of the chief priests and elders,
he answered nothing..

Matthew 27:12-14; Mark 15:3-5 and Luke 23:9-10 tell us that Jesus answered nothing to the accusations which the religious leaders brought against Him when He was tried by the civil authorities. As explained in the Study called What did Jesus Do?, Jesus did not answer because their minds were firmly shut and they refused to accept the truth no matter what evidence God or man showed to them. His answering them would only lead to more lies and abuse. Therefore, he answered nothing.

We see the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in: Matthew 26:62 ; Matthew 27:12 ; Mark 14:60 ; Mark 14:61 ; Mark 15:3 ; Mark 15:4 ; Mark 15:5 ; Luke 23:9 .

Mark 15:3 and it says: And the chief priests accused him of manythings: but he answered nothing. And, as should be obvious, the message is the same even with minor differences in the phrases used by each author. Further, as already explained, when people have closed minds the best thing to answer them is nothing.

Matthew includes the phrase and elders because the legal perspective requires identifying all people involved in a crime. Mark does not bother because the context already included them.

Please see the note for Titus 2:3 about the word accuser. Easton's Bible Dictionary defines this word as: 'Satan is styled the "accuser of the brethren" (Re 12:10. Comp. Job 1:6; Zec 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. the same Greek word, rendered "accuser," is found in Joh 8:10 (but omitted in the Revised Version); Ac 23:30,35; 24:8; 25:16,18, in all of which places it is used of one who brings a charge against another'. Please also see the note for John 8:3 about the phrase accuse him (Jesus). The religious leaders never had a valid accusation against Jesus. Every place where we read that they made an accusation, the context makes it clear that they were lying and acting as ministers of Satan.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:14; 26:63; Ps 38:13-14; Isa 53:7; Mr 15:3-5; Joh 19:9-11; Ac 8:32; 1Pe 2:23 exp: Lu 23:1.'.

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C27-S13 (Verse 13) Pilate asks Jesus about His refusal to answer.

Then said Pilate unto him,
Hearest thou not how manythings they witness against thee?.

Mark 15:4 is an equivalent sentence to this sentence and it says: And Pilate asked him again, saying, Answerest thou nothing? behold how manythings they witness against thee. It is a very rare person who can stand and listen to lies told about them and Answerest nothing ('keep on refusing to say a word in self defense'). This is especially true when the accused knows that the lies are designed to get them tortured and killed in the most painful way ever devised by man.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hearest. Mt 26:62; Joh 18:35; Ac 22:24 General references. exp: Lu 23:1.'.

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C27-S14 (Verse 14) Jesus still refuses to answer.

First Step: How Jesus reacted.

And he answered him to never a word;.

Second Step: How Pilate reacted.

insomuch that the governor marvelled greatly..

Mark 15:5 is an equivalent sentence to this sentence and it says: But Jesus yet answered nothing; so that Pilate marvelled. Of course, the governor was Pilate. And, while these two sentences use different words, they deliver the same message. And, as already explained, it is a very rare person who can stand and listen to lies told about them and Answerest nothing ('keep on refusing to say a word in self defense'). This is especially true when the accused knows that the lies are designed to get them tortured and killed in the most painful way ever devised by man.

We see the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in: Matthew 26:62 ; Matthew 27:12 ; Mark 14:60 ; Mark 14:61 ; Mark 15:3 ; Mark 15:4 ; Mark 15:5 ; Luke 23:9 .

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings. 2. Wonder; admiration.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'marvelled. Ps 71:7; Isa 8:18; Zec 3:8; 1Co 4:9 General references. exp: Mt 27:12; Lu 23:1.'.

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C27-S15 (Verse 15) Circumstances that affected things.

Now at that feast the governor was wont to release unto the people a prisoner,
whom they would..

Matthew 27:15-24; Mark 15:6-14; Luke 23:13-24 and John 18:38-40 tell us that Pilate tried to release Jesus as part of an annual release of one criminal by the Roman government.

We need to also consider some of the sentences which follow this one in order to get the correct picture of what is introduced in this sentence. As seen in the definition of the word wont, below, this was a practice which the governor did but was not forced to do. It was not law, only custom.

In Mark, the equivalent section tells us that Pilate tried to get the crowd to go against the desires of the religious leaders, but they refused. Mark 15:6-10 tells us: Now at that feast he released unto them one prisoner, whomsoever they desired. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud began to desire him to do as he had ever done unto them. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? forhe knew that the chief priests had delivered him for envy.

In Luke, the equivalent section tells us that Pilate sent Jesus to Herod for trial but Herod sent Jesus back to Pilate. And, Luke explains what is happening in this section with many more words. Thus, we get increased understanding by comparing the various accounts. Luke 23:13-24 tells us: And Pilate, when he had called together the chief priests and the rulers and the people, Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.)

In John 18:38-39, the equivalent section tells us: And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

So, what we find in those reports is that Pilate tried several different ways to avoid crucifying Jesus. The Jews would not let him simply avoid the act and, for whatever reason, he did not stand up and say: 'This is wrong. It is a crime. I refuse to participate in it.'.

In our current section, and the equivalent sections, we read the one way that Pilate tried to do this by appealing to the people to go against the wishes of the religious rulers and chose Jesus Christ as the prisoner to be released. When they chose Barabbas, they became personally involved in the murder of Jesus Christ. They could not put the blame on the religious leaders. Thus, we are warned against participating in a mob and the things that a mob decides to do.

Please see the note for John 4:45 about the word feast. Easton's Bible Dictionary defines this word as: 'as a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).
Feasting was a part of the observances connected with the offering up of sacrifices (De 12:6-7; 1Sa 9:19; 16:3,5), and with the annual festivals (De 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. to keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts." (See Festivals, Religious.)'. (There is much more about this word at the note referenced above.)

Please see the note for Luke 22:39 about the word wont. Webster's 1828 defines this word as: 'WONT, n. Custom; habit; use.
WONT, v.i. to be accustomed or habituated; to be used. A yearly solemn feast she wont to make. Wherewith he wont to soar as high'.

Please see the note for John 18:39 about the word release. The functional definition for this word is: 'To set free from restraint of any kind, either physical or moral; to liberate from prison, confinement or servitude'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:5; Mr 15:6,8; Lu 23:16-17; Joh 18:38-39; Ac 24:27; 25:9'.

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C27-S16 (Verse 16) Introduction of Barabbas.

And they had then a notable prisoner,
called Barabbas..

Matthew 27:16-26 tells us that Barabbas was a notable prisoner. Mark 15:7 says, that he lay bound with them that had made insurrection with him, who had committed murder in the insurrection. Luke 23:19 says, (Who for a certain sedition made in the city, and for murder, was cast into prison.) Our next sentence tells us that he was a robber. Acts 3:14 says, that he was a murderer. Thus, we see different ways that the character of this man is described within the Bible. Please see the note for Matthew 27:15 about the doctrine of this section.

Pilate offered the people a choice between Jesus and a murderer, whom many people were glad that he was arrested. He believed that the people would choose Jesus because he knew that Jesus had done nothing wrong and had only helped people and that the religious leaders wanted Hi9m dead for the wrong reason. However, Pilate did not count on the motivations and influences of devils. And, there are manythings throughout history which can not be explained while ignoring the motivations and influences of devils.

We find forms of the word notable in: Daniel 8:5; Daniel 8:8; Matthew 27:16; Acts 2:20; Acts 4:16. Webster's 1828 defines this word as: 'to know. 1. Remarkable; worthy of notice; memorable; observable; distinguished or noted. They bore two or three charges from the horse with notable courage. Two young men of notable strength. 2 Maccabees. 2. Active; industrious; careful; as a notable woman. In both senses, this word is obsolete in elegant style, or used only in irony. the second sense is in colloquial use in New England. 3. In Scripture, conspicuous; sightly; as a notable horn. Daniel 8. 4. Notorious. Matthew 27. 5. Terrible. Acts 2. 6. Known or apparent. Acts 4.
NOT'ABLE, n. 1. In France, the nobles or persons of rank and distinction were formerly called notables. 2. A thing worthy of observation.'.

Please see the note for John 18:40 about Barabbas. The Morrish Bible Dictionary tells us about Barabbas with: 'One described as a 'robber' in Joh 18:40; 'a notable prisoner' in Mt 27:16-26: he had made an insurrection and had committed murder. Mr 15:7-15. Yet the Jews, led by the chief priests and elders, requested the release of this man rather than the release of the Lord Jesus. Why they petitioned for this particular prisoner is not known; but it manifests in the most decided manner their ungodliness that they could choose such a notoriously wicked man in preference to the Lord of life and glory, their Messiah. Lu 23:18. Peter did not fail to charge this home upon the Jews, "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you." Ac 3:14.'.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a. Mr 15:7; Lu 23:18-19,25; Joh 18:40; Ac 3:14; Ro 1:32 General references. exp: Mr 15:7; Joh 18:40.'.

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C27-S17 (Verse 17) Pilate asked the crowd for their preference.

Therefore when they were gathered together,
Pilate said unto them,
Whom will ye that I release unto you?.

Matthew 27:16-26; Mark 15:7-15; Luke 23:17-25; John 18:40 and Acts 3:14 tell us about the crowd's preference for Barabbas over Jesus. Please see the note for Matthew 27:15 about the doctrine of this section.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whom. Mt 27:21; Jos 24:15; 1Ki 18:21'.

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C27-S18 (Verse 17) Pilate lists their choices.

Barabbas,
or Jesus which is called Christ ?.

Mark 15:9 and John 18:39 are equivalent sentences to this sentence and say: Will ye that I release unto you the King of the Jews?. Pilate surely asked this question more than once and used each of these titles with the understanding that one person fulfilled both roles. in this section, the Jews clearly and legally rejected the kingdom that they had waited hundreds of years for. It is not possible to have a kingdom while also rejecting the king of that kingdom.

This sentence lets us know that Pilate understood that Christ was a role. The wording shows us this since no one says 'is called' followed by their proper name. In addition, comparison with the same account of events in the other gospels let us know that Pilate understood that this role of Christ was also the role of King of the Jews. That is not only seen in his questions and statements that are recorded, but is also seen in his insistence upon putting the sign that he did upon the cross of Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. Mt 27:22; Mr 15:9-12; Joh 19:15'.

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C27-S19 (Verse 18) Pilate knew why the religious leaders wanted to murder Jesus.
For he knew that for envy they had delivered him.

Here we see that our motivations are, often, not hid, especially when those motivations are based upon strong emotions. The religious leaders claimed to be doing God's will and to be leading people according to the word of God, but were actually acting out of envy, as our sentence says. And, devils used this wrong emotion to get them to sin and lead God's people into sin. Likewise, many religious leaders do the same today.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition for this word is: ' to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ge 37:11; 1Sa 18:7-11; Ps 106:16; Pr 27:4; Ec 4:4; Isa 26:11; Mr 15:10; Ac 5:17; 7:9; 13:45; Jas 4:5 envy. Or, malice phthonos G5355, probably from phthino, to decay, wither, pine away, according to that of Solomon. Pr 27:4'.

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C27-S20 (Verse 19) Pilate's wife warned him against making the judgment.

Equivalent Section: the warning.

When he was set down on the judgment seat,
his wife sent unto him,
saying,
Have thou nothing to do with that just man:.

Equivalent Section: the reason.

for I have suffered manythings this day in a dream because of him..

In Matthew 27:19 and John 19:13 we see that Pilate sat in the judgment seat. But, only Matthew 27:19 tells us about Pilate's wife warning him: Have thou nothing to do with that just man: for I have suffered manythings this day in a dream because of him. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the names of: just man.

Many times in the Bible God spoke to people thought dreams. in this sentence we see that God sent a warning through Pilate's wife and it was probably because Pilate would ignore a dream sent to him. History tells us that his involvement in this trial led to his destruction and eventual suicide.

Please also see the section called Sequence of the Crucifixion of Jesus for more on what Pilate did during this judgment. Although it is not in this Gospel account, Pilate stood up, at least once, and was not as ready to render judgment as he apparently thought he was when he sat down. Unfortunately for him, he did not listen to the warning from his wife nor to the warnings from his own conscience.

Please see the notes for Matthew 7:1 about the word judge. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'set: this word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'. Please also see the note for 2Corinthians 5:10 about the phrase judgment seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment seat of Christ.

Please see the note for Colossians C3S13 about the words wife / wives. Easton's Bible Dictionary defines these words as: 'The ordinance of marriage was sanctioned in Paradise (Ge 2:24; Mt 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Ge 4:19), and continued to prevail all down through Jewish history. the law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex 21:10) and her duties (Pr 31:10-31; 1Ti 5:14) are specified. She could be divorced in special cases (De 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Mt 19:3-9). the duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1Co 7:2-5; Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7).'.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for Matthew 1:20 about the word dream. Easton's Bible Dictionary defines this word as: 'God has frequently made use of dreams in communicating his will to men. the most remarkable instances of this are recorded in the history of Jacob (Ge 28:12; 31:10), Laban (Ge 31:24), Joseph (Ge 37:9-11), Gideon (Jg 7), and Solomon (1Ki 3:5). Other significant dreams are also recorded, such as those of Abimelech (Ge 20:3-7), Pharaoh's chief butler and baker (Ge 40:5), Pharaoh (Ge 41:1-8), the Midianites (Jg 7:13), Nebuchadnezzar (Da 2:1; 4:10,18), the wise men from the east (Mt 2:12), and Pilate's wife (Mt 27:19).
To Joseph "the Lord appeared in a dream," and gave him instructions regarding the infant Jesus (Mt 1:20; 2:12-13,19). In a vision of the night a "man of Macedonia" stood before Paul and said, "Come over into Macedonia and help us" (Ac 16:9; see also Ac 18:9; 27:23).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Ge 20:3-6; 31:24,29; Job 33:14-17; Pr 29:1 that just. Mt 27:4,24; Isa 53:11; Zec 9:9; Lu 23:41,47; 1Pe 2:22; 1Jo 2:1 General references. exp: Le 22:19; Lu 23:20; Ac 13:28.'.

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C27-S21 (Verse 20) the religious leaders convinced the people to participate in the murder of Jesus.

But the chief priests and elders persuaded the multitude that they should ask Barabbas,
and destroy Jesus..

Here we see the influence that the religious leaders had. And, this should not surprise us. Look at how many young men are convinced to strap a bomb upon themselves and go murder strangers because of a promise of an eternity fulfilling teen youthful lusts (2Timothy 2:22).

As already mentioned, there are people who know how to use 'mob mentality' to get people to do things which they would refuse to consider doing if they were on their own and thinking clearly. However, claiming that you were overcome by emotion and 'mob mentality' is not a defense in man's court nor in the court of God. Therefore, if we do not want to face God for having participated in a similar type of crime, we should avoid all mob situations.

Mark 15:11 is an equivalent sentence to this sentence and says: But the chief priests moved the people, that he should rather release Barabbas unto them. It starts with the word But because, while Pilate trued to persuade the people to let him release Jesus, the chief priests and elders persuaded them to go a different direction and release Barabbas unto them. And, like similar sentences, we see Matthew report all of the people involved in the persuading, for the legal record, while mark only mentions the chief priests. In addition, Matthew reports that they persuaded the mob to demand that Pilate destroy Jesus because that was the true crimeans Matthew is reporting the legal record. Mark is only reporting how the mob reacted because that is what is important to a servant.

Luke 23:18-19 is also equivalent and says: And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (Who for a certain sedition made in the city, and for murder, was cast into prison.). Luke gives us additional information, but no conflict and no error.

John 19:5-7 and John 19:14-16 tell us about two different times that Pilate tried to release Jesus But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The Bible does not give us enough information to say exactly that one of the times reported by John matches this time reported by Matthew, or if Pilate actually trued to persuade the crowd more than two times and different Gospel writers chose to report what happened at different times. Regardless if these are the same times or different times, we are told more details of what Pilate, the chief priests and elders and what the multitude each did. And, with these details, we can understand the attitudes and actions of each, which is what is truly important. Arguing about the actual timing of different events only serves to distract people from what the Bible presents as truly important. That is, they, and we, will be judged for our attitudes and actions, and the timing of what we do is far less important.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for Romans C8S40 about the word persuade. The functional definition for this word is: 'pp. Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to ruin; to annihilate a thing by demolishing or by burning'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'persuaded. Mr 15:11; Ac 14:18-19; 19:23-29 should. Lu 23:18-20; Joh 18:40; 19:15-16; Ac 3:14-15 General references. exp: Mr 15:11; Lu 24:20.'.

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C27-S22 (Verse 21) Pilate asks again.

The governor answered and said unto them,
Whether of the twain will ye that I release unto you?.

Matthew 27:21-25; Mark 15:9-14; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent. In addition, Matthew 27:21; Mark 15:12; Luke 23:20 and John 19:12, tell us that Pilate, for a second time (spake again to them), spoke and tried to avoid crucifying Jesus. This was also when Pilate tried an appeal to the masses to not crucify their Messiah / Christ, Who would also be their King.

What we see in these accounts is that Pilate tried to release Jesus multiple times. The mob followed the persuasion of the religious leaders and brought the curse of God upon themselves, their own dependents and their nation.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Morrish Bible Dictionary provides the following for the symbolic meaning of the number two: 'Distinctness, and hence adequate testimony and fellowship when in agreement. Two witnesses needful. De 19:15; 2Co 13:1. Caleb and Joshua witnessed for the land. Nu 14:6-9. Two spies sent over Jordan. Jos 2:1. Two olive trees typical of two witnesses. Zec 4:3; Re 11:3-4. God's word and His oath show the immutability of His counsel. Heb 6:17-18. Two are to agree in asking. Mt 18:19. Two or three can be gathered to Christ's name. Mt 18:20.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 23:13.'.

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C27-S23 (Verse 21) the crowd chose Barabbas.

They said,
Barabbas..

The Jews rejected Jesus as reported in Matthew 27:21-25, Mark 15:9-14, Luke 23:18, John 18:40 and as reported in John 19:15. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents.

There is a true saying that goes: 'Be careful what you ask for because you may get it'. There are often consequences which we are not aware of but we receive all of the consequences which come with what we ask for if God grants our request.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 23:13.'.

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C27-S24 (Verse 22) Pilate asks them for their judgment of Jesus which is called Christ.

Pilate saith unto them,
What shall I do then with Jesus which is called Christ ?.

This is the second time that Pilate said that Jesus is called Christ. The first time was Matthew 27:17.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 27:17; Job 31:31; Ps 22:8-9; Isa 49:7; 53:2-3; Zec 11:8; Mr 14:55; 15:12-14; Lu 23:20-24; Joh 19:14-15; Ac 13:38 General references. exp: Lu 23:13,21; Ac 13:28.'.

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C27-S25 (Verse 22) they demand crucifixion.

They all say unto him,
Let him be crucified..

Please see the note for 1Corinthians 1:13 about the words crucify / crucified / crucifixion. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 23:13,21; Ac 13:28.'.

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C27-S26 (Verse 23) Pilate asks for justification.

And the governor said,
Why,
what evil hath he done?.

It should be obvious that Jesus did no evil and, from a human perspective, was crucified for political reasons.

Please see the note for Romans 7:19 about the word evil. The functional definition for this word is: 'Both the source and consequence of things which people consider to be really really bad. the source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Ge 37:18-19; 1Sa 19:3-15; 20:31-33; 22:14-19 exp: Ac 22:7. General references. exp: Jer 26:16; Lu 23:13,21; Ac 13:28.'.

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C27-S27 (Verse 23) they refuse justification and increase their demand.

But they cried out the more,
saying,
Let him be crucified..

The Jews rejected Jesus as reported in Matthew 27:21-25, Mark 15:9-14, Luke 23:18, John 18:40 and as reported in John 19:15. This was after Pilate declared Jesus to be innocent in John 19:4, John 19:6 and Luke 23:4.

Matthew 27:23-25; Mark 15:13-14; Luke 23:21; John 19:6 and John 19:15-16 tell us that the Jewish leaders and the people prove their rejection when they cried crucify him.

Here we see that, once people have gone into a mob mentality, it is almost impossible to reason with them.

The word cried is the past-tense form of the word cry. Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Mt 21:38-39; Ac 7:57; 17:5-7; 21:28-31; 22:22-23; 23:10,12-15 General references. exp: Jer 26:16; Lu 23:13,21; Ac 13:28.'.

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C27-S28 (Verse 24) Pilate tried to avoid responsibility.

Equivalent Section: What Pilate did.

When Pilate saw that he could prevail nothing,
but that rather a tumult was made,
he took water,
and washed his hands before the multitude,
saying,
I am innocent of the blood of this just person:.

Equivalent Section: What Pilate claimed.

see ye to it..

What we read here is the same attitude of many men. They want to blame Eve but Romans 5:12 says: Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. Our claiming our innocence does not affect God's judgment. God tells us that Adam was responsible for sin entering the world and Pilate was responsible for his decision and both were held responsible because they were put into the position of authority.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for John 12:19 about the word prevail. The functional definition for this word is: 'To overcome; to gain the victory or superiority'.

Please see the note for Luke 12:31 about the word rather. The functional definition for this word is: 'More readily or willingly; with better liking; with preference or choice'.

Please see the note for 2Corinthians 6:3 about the word tumult. The functional definition for this word is: 'The commotion, disturbance or agitation of a multitude, usually accompanied with great noise, uproar and confusion of voices'.

Please see the note for Luke 3:16 about the word water. The functional definition for this word is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers of living water.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'The act of cleansing with water; ablution'.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the note for Matthew 27:4 about the word innocent. Webster's 1828 defines this word as: 'Properly, not noxious; not producing injury; free from qualities that can injure; harmless; innoxious; as an innocent medicine or remedy. 2. Free from guilt; not having done wrong or violated any law; not tainted with sin; pure; upright. in this general sense, no human being that is a moral agent, can be innocent. It is followed by of. 3. Free from the guilt of a particular crime or evil action; as, a man is innocent of the crime charged in the indictment. 4. Lawful; permitted; as an innocent trade. 5. Not contraband; not subject to forfeiture; as innocent goods carried to a belligerent nation.
IN'NOCENT, n. One free from guilt or harm.'. The Morrish Bible Dictionary defines this word as: 'A word often used in the O.T. in opposition to those manifesting wickedness. It occurs only twice in the N.T.: as uttered by Judas in reference to the Lord, to whom it could be truthfully applied as 'guiltless;' and by Pilate in reference to himself. Mt 27:4,24. It was the true state of Adam and Eve before they fell'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and washed. De 21:6-7; Job 9:30-31; Ps 26:6; Jer 2:27,35 just. Mt 27:4,9,54; Joh 19:4; Ac 3:14; 2Co 5:21; 1Pe 3:18 General references. exp: Le 22:19; Jer 26:16; Mr 6:26; Lu 23:21; Ac 13:28'.

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C27-S29 (Verse 25) All the people took responsibility upon themselves and their children.

Then answered all the people,
and said,
His blood be on us,
and on our children..

The Jews understood that the life is in the blood (Genesis 9:4-5; Leviticus 17:11; Leviticus 17:14; Deuteronomy 12:23; John 1:14; John 6:53-54). Therefore, they were using the legal system to commit murder.

In addition, this sentence also tells us that the Jews understood a Bible truth which is almost forgotten today. Exodus 20:5; Exodus 34:7; Numbers 14:18; Deuteronomy 5:9 and Deuteronomy 23:8 all say: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me (with some word variation but with the same message). These Jews said: His blood be on us, and on our children because they understood this truth which many people fail to understand oday. And, no, God does not punish the children for the sin of their parents. However, parents teach their children attitudes and beliefs that God will not punish people for their favorite sins. Therefore, the children learn to do the same sins, and learn to ignore warnings against those sins, and are punished when they do the same sins by their own will.

Our sentence starts with the word Then, and tells us what the Jews did after Pilate symbolically washed his hands of the crucifixion of Jesus. And, in this, we see the foolishness of all of the people. The regular Jews were foolish to deliberately bring the curse of God upon their children. We have seen that curse in the way that Jews have been treated by everyone else throughout history.

However, Pilate showed his foolishness by thinking he could claim to be innocent when the crucifixion was not possible if he truly refused to participate. And many Gentiles foolishly try to put all of the blame on the Jews claiming that the blame passed down through the generations for Jews but not for Gentiles.

Next, the Jewish religious leaders showed their own foolishness by claiming that they could order how God judged. They believed that God would blame the Romans and the common Jew and let them go free when they were the primary motivators in the matter.

Look at the next couple of sentences and their equivalents from the other Gospel accounts. The religious leaders worked up the mob to demand what the religious leaders wanted and they, essentially, forced Pilate to do what they demanded. However, Pilate is not God. Therefore, it was foolish for the religious leaders to think that they could do the same to God. They claimed to be the top experts on God but did not understand the most basic things about His character, His power and His authority. And, they ignored the obvious fact that the day would come when they would each personally die and face judgment by God.

Look at our next sentence, and the equivalent sentences from the other Gospel accounts. They tell us that Pilate did what was demanded instead of what was right. Next, look at John 19:12-13, which tell us: And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. So, we see that Pilate knew what was the right thing to do and that he tried to do the right thing but the people only had to threaten his position in government (If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar). Thus, we see that they used political pressure to get Pilate to do the desires of devil motivated religious leaders. And, as already mentioned, the Jewish religious leaders were foolish enough to believe that they could manipulate God like they manipulated Pilate. If they had not believed that, they would not have acted like they did.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'His. Mt 21:44; 23:30-37; Nu 35:33; De 19:10,13; Jos 2:19; 2Sa 1:16; 3:28-29; 1Ki 2:32; 2Ki 24:3-4; Ps 109:12-19; Eze 22:2-4; 24:7-9; Ac 5:28; 7:52; 1Th 2:15-16; Heb 10:28-30 and. Ex 20:5; Eze 18:14-32 exp: Mr 15:14. General references. exp: Pr 17:13; Mr 6:26; Lu 23:21; Ac 13:28.'.

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C27-S30 (Verse 26) Pilate released Barabbas and had Jesus crucified.

Equivalent Section: What Pilate gave.

Then released he Barabbas unto them:.

Equivalent Section: What Pilate did.

and when he had scourged Jesus,
he delivered him to be crucified..

Matthew 27:26; Mark 15:15; Luke 23:24 and John 19:16 tell us that Pilate condemned Jesus to death. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. In addition, Matthew 27:26; Mark 15:15 and John 19:1 tell us that Jesus was scourged. Jesus prophesized that this would happen in Matthew 20:19.

As explained in the prior note, the people used political pressure to get Pilate to do the desires of devil motivated religious leaders. That is what our current sentence tells us. In addition, the equivalent section from Mark says: And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus. That literally tells us that Pilate did as the people demanded instead of as the Roman law demanded. Look at Luke 23:24 which tells us: And Pilate gave sentence that it should be as they required. Again, we see that the sentence was as the people required. Further, John 19:16 says: Then delivered he him therefore unto them to be crucified. Thus, we see that all four (4) Gospel accounts tell us that Pilate knowingly broke the Roman law due to political pressure which the devil motivated religious leaders got the Jewish people to bring. Many people want to be the person in charge and have everyone doing what they say. Most of those people do not consider the responsibility and that they are still responsible when the people refuse to follow.

Please see the note for Hebrews 12:5-6 about the word scourge. Easton's Bible Dictionary this word as:: '(1Ki 12:11). Variously administered. In no case were the stripes to exceed forty (De 25:3; comp. 2Co 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Ac 16:22-37). (See Bastinado.) In the scourging of our Lord (Mt 27:26; Mr 15:15) the words of prophecy (Isa 53:5) were fulfilled'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'released. Mr 15:15; Lu 23:25 scourged. this of itself was a severe punishment, the flesh being generally cut by the whips used for this purpose. Mt 20:19; Isa 50:6; 53:5; Mr 10:34; Lu 18:32-33; 23:16,24-25; Joh 19:1,16; 1Pe 2:24 General references. exp: De 25:2; Lu 23:16; Joh 18:40; 19:16.'.

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C27-S31 (Verse 27) the Roman soldiers abused Jesus.

Then the soldiers of the governor took Jesus into the common hall,
and gathered unto him the whole band of soldiers..

In Matthew 27:27-31, Mark 15:16-20 and John 19:2, we read that Pilate let his soldiers abuse Jesus and then brought Jesus back before the crowd wearing a crown of thorns and tried to release Him again. But the religious leaders stirred up the crowd to demand crucify Him. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. This fulfills the prophecy by Jesus found in Matthew 26:31 and Mark 14:27 (see the word smite).

Earlier (Matthew 26:67-68) we were told that the soldiers and servants of the high priest also abused Jesus. In addition, Luke 23:11 also tells us: Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Thus, we see that each group of people had representatives who abused Jesus.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterise the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

Please see the note for 1Corinthians C10S10 about the word common. Webster's 1828 has several definitions used by men, which are actually applications of the true definition. the Biblical usage is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'. Please also see the note for 1Corinthians 5:1 about the word commonly.

Please see the note for Luke 22:55 about the word hall. Fausset's Bible Dictionary defines this word as: 'Hebrew: aulee, the "court" or "uncovered space", on a lower level than the lowest floor, in the midst of a house, as the high priest's (Lu 22:55). the "porch" (proaulion) was the vestibule leading to it (Mr 14:68). Also called puloon, the "gate" or "porch" (Mt 26:71)'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation'.

Please see the note for Mark 15:16 about the word band. The functional definition for this word is: 'Any narrow ligament with which a thing is bound. To unite; to associate; to confederate for some common purpose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'common hall. or, governor's house. Mr 15:16; Joh 18:28,33; 19:8-9; Ac 23:35 Gr. band. Joh 18:3; Ac 10:1; 27:1 General references. exp: Joh 19:16.'.

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C27-S32 (Verse 28) the Roman soldiers insulted Jesus.

And they stripped him,
and put on him a scarlet robe..

In Matthew 27:28; Mark 15:17 and John 19:3-4 we read that they clothed him with purple / put on him a scarlet robe as a mockery of His being King of the Jews. In addition, Matthew 27:31 and Mark 15:20 tell us that they, later, took it off. Matthew reports that the robe was scarlet but Mark and John report purple. There are any number of possible reasons for this including the one from the Treasury of Scripture Knowledge, below. It is also possible that the robe had both colors on different parts of the robe. Regardless of the color, both colors were only wore by the rich including royalty. (Please see the word definitions below for more on the symbolic meaning of colors in the Bible.) Arguments about the exact color can be a distraction from the true doctrine that they used the robe as a form of mockery because Jesus was recognized by all as God's Christ / King of the Jews and, yet, the Jews rejected Him and demanded that the Romans crucify Him.

Mark 15:17 and John 19:3-4 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And they clothed him with purple, and platted a crown of thorns, and put it about his head, And began to salute him, Hail, King of the Jews!. The equivalent sentence from John says: And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews!. Part of the sentences from Mark and from John are equivalent to the next sentence from Matthew. It is possible that this happened twice and it is possible that it happened once and either Mark or John reports the event out of time sequence. Please remember that none of the Gospel authors stick to a strict time sequence in their accounts. In addition, the mail point is that all three (3) Gospel writers report that the Roman soldiers mocked Jesus and physically abused Him. In addition, each only report part of what was done. Therefore, the purpose for comparing the accounts is to get additional understanding and not to support some ridiculous standard which claims that everyone must use the exact same words in the exact same order when reporting what they experienced.

Some of the events we can not be as sure as we weight wish to be and as some claim to be. For example, Luke 23:11 tells us: And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. That robe might very well have been the robe used in this sentence and the equivalent sentences. In addition, John 19:1 says, that they scourged him, and our current sentence says that they stripped him, which they would have to do before they scourged him. Then, John 19:2 says, that they put on him a purple robe, and our current sentence says that they put on him a scarlet robe. Therefore, it is possible that these were two different times and two different robes and that they just appear to be the same. It is also possible that they are the same event and robe and that the authors just ignored the time sequence and that the other differences in what was reported are as already explained. And, the mail point is that God is allowing the lost and carnal people to argue about things which are not important and letting His spiritually mature people prove their spiritual maturity by concentrating on the message and trusting God to not produce an error or a conflict. Finally, I can not prove beyond all doubt exactly what happened in what time sequence, but I have provided enough explanations that the true believer can be sure that there are no conflicts and no errors even if they can not provide all of the details which God deliberately left out.

Please see the note for Luke 10:30 about the word strip. The functional definition for this word is: 'Pulled or torn off; peeled; skinned; deprived; divested; made naked; impoverished; husked, as maiz'.

Please see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12 and Galatians 3:27 about the phrase put on. The functional definition for this word is: 'what others are to see when they look at us'. Please also see the note for Galatians 3:27 about the phrase put on Christ. Please also see the notes for Ephesians 4:22; Colossians C3S7 about the phrase put off.

We find forms of the word scarlet occurring 52 times in the Bible and, in the New Testament, in: Matthew 27:28; Hebrews 9:19; Revelation 17:3; Revelation 17:4; Revelation 18:12; Revelation 18:16. Webster's 1828 defines this word as: 'n. 1. A beautiful bright red color, brighter than crimson. 2. Cloth of a scarlet color. All her household are clothed with scarlet. Prov. 31.
SC'ARLET, a. of the color called scarlet; of a bright red color; as a scarlet cloth or thread; a scarlet lip'. Nave's Topical Bible defines colors as: 'Symbolical uses of BLACK: A SYMBOL OF AFFLICTION AND CALAMITY: Job 3:5; 10:20-22; 30:26; Ps 107:10-11; 143:3; Isa 5:30; 8:22; 9:19; 24:11; 50:3; Joe 2:6,10; 3:14-15; Am 5:8; Na 2:10; Zep 1:14-15; Mt 8:12; 22:13; 25:30; 2Pe 2:4; Jude 1:13; Re 16:10
BLUE: SYMBOL OF DEITY: x 24:10; 25:3-4; 26:1; 28:28,37; 38:18; 39:1-5,21,24,29,31; Nu 4:5-12; 15:38-40; 2Ch 2:7,14; 3:14; Jer 10:9; Eze 1:26; 10:1. Foradditional reference, see passages below under CRIMSON
SYMBOL OF ROYALTY: Es 8:15; Eze 23:6. See CRIMSON, below
CRIMSON, RED, PURPLE, AND SCARLET, SYMBOLS OF VARIOUS IDEAS: Of iniquity: Isa 1:18; Re 17:3-4; 18:12,16. Of royalty: Jg 8:26; Da 5:7,16,29; Mt 27:28. Prosperity: 2Sa 1:24; Pr 31:21; La 4:5. Conquest: Na 2:3; Re 12:3. These colors figured largely in the symbolisms of the tabernacle furnishing, and priestly vestments and functions, as types and shadows of the atonement: Ex 25:3-5; 26:1,14,31,36; 36:8,19,35,37; 27:16; 28:4-8,15,31,33; 35:5-7,23,25,35; 38:18,23; 39:2-3,5,29; Le 14:4,6,49,51-52; Nu 4:7-8,13; 19:2,5-6; Isa 63:1-3; Heb 9:19-23
WHITE: SYMBOL OF HOLINESS: . The high priest's holy garments were made of white linen: Le 16:4,32. Choir singers were arrayed in white: 2Ch 5:12
SCRIPTURES EMPLOYING thE SYMBOL: Ps 51:7; Ec 9:8; Isa 1:18; Da 7:9; 11:35; 12:10; Mt 17:1-2; 28:2-3; Mr 9:3; Re 1:13-14; 2:17; 3:4-5,18; 4:4; 6:2,11; 7:9,13-14; 15:6; 19:8,11,14; 20:11'.

Thompson Chain Topics provides references for the word Scarlet as: 'Ex 25:4; Le 14:4; Nu 4:8; Jos 2:18; 2Sa 1:24; Pr 31:21; Isa 1:18; Da 5:29; Mt 27:28; Re 17:3'.

Please see the note for John 19:2 about the word robe. The functional definition for this word is: 'A kind of gown or long loose garment worn over other dress, particularly by persons in elevated stations. the robe is properly a dress of state or dignity, as of princes, judges, priests, etc. See Ex. 29:55. 1Sam. 24:4. Matt. 27:28'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'stripped. Mr 15:17; Lu 23:11; Joh 19:2-5 a scarlet robe. Mark calls it a purple robe; but by porphura G4209 is denoted whatever is of a dazzling red; and the words kokkinos G2847, scarlet, and porphura G4209, purple, are not infrequently interchanged. General references. exp: Mr 15:17; Joh 19:16.'.

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C27-S33 (Verse 29) the Roman soldiers abused and insulted the messenger from God.

Equivalent Section: the preparation for mockery.

And when they had platted a crown of thorns,
they put it upon his head,
and a reed in his right hand:.

Equivalent Section: the mockery.

and they bowed the knee before him,
and mocked him,
saying,
Hail,
King of the Jews!.

In: Matthew 27:29; Mark 15:17 and John 19:2-3 we read that a crown of thorns was put on the head of Jesus. As already explained in prior notes of this chapter, there might have been two similar incidents with John reporting one and Matthew and Mark reporting the other. It is also possible, and in keeping with what we have seen elsewhere, that one or more Gospel authors are ignoring the strict grime sequence and reporting incidents in the order which best supports the point that the author is making. The point is that, like with parables, God deliberately had these reports written in a way which leads the lost and carnal into error while letting His Holy Spirit lead the saved and spiritually mature into truth. I have explained at a detail level, and within the notes for the sentences within this Gospel, how these so-called discrepancies, these so-called errors, and these so-called disagreements, can be understood without any of the so-called problems and fitting into exactly what is reported by various authors.

The first point is the question of attitude. Do you believe devil motivated liars who tell you to believe that a perfect God lied when He wrote that His word is perfect, (2Samuel 22:31; Job 36:4; Psalms 18:30)? Or, do you believe the God Who wrote in the word of God that your salvation depended on belief and faith in God and the word of God when you don't understand? Do you lift yourself up in foolish pride and insists that reality can only consist of things which you personally understand or are you humble enough to accept that there are some things beyond your personal understanding and accept that what God wrote in the word of God is true even when you don't understand it?

The second point is that the message from all of these sentences is that Jesus was persecuted and mocked by the Roman soldiers. And, as we saw in other sentences and their related notes, He was treated the same way by the Jewish religious leaders, their soldiers, their servants, Herod, the soldiers of Herod, and the servants of Herod. In addition, we see the same attitude and actions today and this is especially true for people who claim that there are errors and conflicts within the God preserved perfect word of God.

Please see the note for James 1:12 about the word crown. The functional definition for this word is: 'Crowns show that the person wearing them has authority and a special position'.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns. We find forms of this word, in Luke, in: 6:44; 8:7; 8:14.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'.

Please see the note for Luke 7:24 about the word reed. Easton's Bible Dictionary defines this word as: '(1.) "Paper reeds" (Isa 19:7; R.V., "reeds"). Heb 'aroth, properly green herbage growing in marshy places. (2.) Heb kaneh (1Ki 14:15; Job 40:21; Isa 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind. the reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2Ki 18:21; Eze 29:6), also fickleness or instability (Mt 11:7; comp. Eph 4:14). A "bruised reed" (Isa 42:3; Mt 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Mt 27:29); and "they took the reed and smote him on the head" (30). the "reed" on which they put the sponge filled with vinegar (Mt 27:48) was, according to John (Joh 19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See Cane.)'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Philippians 2:9-11 about the word bow. The functional definition for this word is: 'A shortened version of the rainbow and indicates a curved form'.

Please see the note for Philippians 2:9-11 about the word knee. Webster's 1828 dictionary defines knee as: 'n. nee. L. genu. 1. In anatomy, the articulation of the thigh and leg bones. 2. In ship-building, a piece of timber somewhat in the shape of the human knee when bent, having two branches or arms, and used to connect the beams of a ship with her sides or timbers'. Please also see the note for Mark 1:40 about the word kneeling. Webster's 1828 defines this word as: 'Falling on the knees'.

Please see the note for Jude 1:18 about the word mocker. The functional definition for this word is: 'One that mocks; a scorner; a scoffer; a derider'.

Jewr

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'platted. Mt 20:19; Ps 35:15-16; 69:7,19-20; Isa 49:7; 53:3; Jer 20:7; Heb 12:2-3 Hail. Mt 27:37; 26:49; Mr 15:18; Lu 23:36-37; Joh 19:3 General references. exp: Mr 15:17; Lu 23:36; Joh 19:16.'.

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C27-S34 (Verse 30) the Roman soldiers fulfilled prophecy with their abuse and insults.

And they spit upon him,
and took the reed,
and smote him on the head..

The Roman soldiers mocked Jesus as reported in Matthew 27:27-31, Mark 15:16-20 and as reported in John 19:2. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. Please see the note under the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to related Bible references.

Our sentence starts with the word And. The doctrine of this sentence was dealt with in the prior note. This sentence, and the equivalent sentences, give us more details on how the Roman soldiers abused Jesus. The equivalent sentence from Mark says: And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. Yes, the details are different but the message is the same.

Please see the note for Mark 8:23 about the word spit. The functional definition for this word is: 'Ejecting saliva from the mouth. In the face, as an indignity'.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike with passion; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon; as, to smite one with the fist; to smite with a rod or with a stone'. The word smote is the past-tense form of the word smite.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:67; Job 30:8-10; Isa 49:7; 50:6; 52:14; 53:3,7; Mic 5:1; Mr 15:19; Lu 18:32-33 exp: Mr 15:17; Lu 23:36; Joh 19:16.'.

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C27-S35 (Verse 31) the Roman soldiers led him away to crucify him.

And after that they had mocked him,
they took the robe off from him,
and put his own raiment on him,
and led him away to crucify him..

Matthew 27:31; Mark 15:20-22; Luke 23:26 and John 19:16-24 report that Jesus was taken to be crucified. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents.

Mark 15:20-22; Luke 23:26 and John 19:16-24 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull. The equivalent sentence from Luke says: And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. The equivalent sentence from John says: And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two others with him, on either side one, and Jesus in the midst.

It should be obvious that there is more understanding possible when we compare these references than when we only look at just one of them. That written, it should also be obvious that there is no conflict nor any error. People who make such claims prove that they are generating a lie or are passing on a lie which they have not verified. A hypocrite is a liar and someone who demands that the Gospel writers live up to an impossible standard, (such as requiring all writers to write the exact same thing with the exact same words), are hypocrites because they do not live up to their own standard.

Matthew and Mark report: And after that they had mocked him, they took the robe off from him, and put his own raiment on him. Yes, there are minor differences in the words used but anyone who claims that those differences change the message only proves that they, themselves, are liars. And, no, Luke and John do not report these facts. However, as already written many times, no one gives a report with all of the details. Therefore, not reporting something is not an error. But, with these reports, we see that they continued their abuse until they had to take Jesus to be crucified. If they had not quit then He would have died from the abuse and all of the soldiers would have been crucified in His stead. Of course, Matthew reports this since it is part f the legal perspective. And, Mark reports it because soldiers are a type of servant and Mark reports the perspective of servants.

Next, Mark and Luke report that compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. And, again, the minor differences in wording has no effect on the message. We are only told the names of the father of a couple of saved people. Thus, we have additional information from Mark and Luke while the absence of the same information does not detract from the reports by Matthew and John. And, again, we see this difference is due to perspectives since this information is of interest to servants and men in general.

Next, Matthew and John report that the Roman soldiers led him (Jesus) away to crucify him. And, again, we see the differences in perspectives as the reason why Matthew and John report this fact but Mark and Luke do not. This fact shows their legal guilt before men (Matthew) and before the spiritual court (John) but legal matters are not that important to men. (Thus, Mark and Luke do not report this fact.)

Next, Mark and John report that Jesus was crucified the place Golgotha, which is, being interpreted, the place of a skull. The place where things are done is important for servants (Mark) to know because they have to go there and clean things up afterwards. This place is important from the spiritual perspective (John) because it is, reportedly, where Abraham offered Isaac and it is important that we realize the spiritual connection between different events. Even if the report about the place is wrong, there are other connections and, if nothing else, the report about the place makes people think about all of the other spiritual connections.

Finally, John reports: Where they crucified him, and two others with him, on either side one, and Jesus in the midst. As is explained in the note for Luke 23:42, the one thief was saved and the other was not. They had two different attitudes about Jesus, but the main thing is that, symbolically, Jesus is the person Who separates the saved from the lost. No other thing matters other than our relationship with Him. And, as Jesus was led to the cross, He went willingly to pay the price for all who would be saved.

Please see the note for Jude 1:18 about the word mocker. The functional definition for this word is: 'One that mocks; a scorner; a scoffer; a derider'.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and led. Mt 20:19; 21:39; Nu 15:35; 1Ki 21:10,13; Isa 53:7; Joh 19:16,27; Ac 7:58; Heb 13:12 exp: Mr 15:20. General references. exp: Joh 19:16.'.

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C27-S36 (Verse 32) the Roman soldiers compelled Simon to carry the cross.

Equivalent Section: the man used.

And as they came out,
they found a man of Cyrene,
Simon by name:.

Equivalent Section: the job he did.

him they compelled to bear his cross..

Matthew 27:32; Mark 15:21 and Luke 23:26 tell us that the soldiers laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. Please see the Section called Sequence of the Crucifixion of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents.

I imagine that this Simon did not appreciate being forced to do this job. Every place in the Bible where we find a Simon named, we see him acting in the flesh. And, he may or may not have known who Jesus was and, even if he did know, he probably still had some objections. However, 2Corinthians 1:5 tells us: For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. At least part of the consolation that Simon received was the salvation of his two sons. (Please see the prior note for those details.) In addition, Philippians 1:29 tells us: For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Further, Colossians 1:24 tells us: Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church. Finally, 2Timothy 3:12 tells us: Yea, and all that will live Godly in Christ Jesus shall suffer persecution. Therefore, many places tell us that it is an honor, which comes with spiritual rewards, to suffer for Christ. I personally believe that this Simon learned that truth because we are led to believe that his sons were saved and important in the early church.

Mark 15:21 and Luke 23:26 are equivalent sentences. The equivalent sentence from Mark says: And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. The equivalent sentence from Luke says: And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. What we see, by comparing these equivalent sentences, is the same message said different ways with additional information from Mark and Luke. Both Mark and Luke tell us that he was coming out of the country. Why he was there is important to men but not to the legal record, which is why Matthew did not bother to report that fact. However, beyond that difference, and the fact that he was the father of Alexander and Rufus (saved men who appeared to be missionaries with Paul), the only differences in these reports is the wording.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found is the past-tense form of the word find.

Please see the note for Luke 23:26 about the words Cyrene / Cyrenian. The functional definition for this word is: 'A country which was important in the time of Jesus and the early church'.

Please see the note for 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. This man is different from Simon Peter.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

Please see the note for 2Corinthians 12:11 about the word compel. The functional definition for this word is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.

The Jews of Cyrene are mentioned in a good way within the Bible. The man who carried the cross of Jesus was from there. His sons were important in the early church. Jews from this region were involved in starting the church of Antioch and in sending Paul and Barnabas on the first missionary journey. Please see the note for C2-S9 for links to other places where this region is mentioned.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance.

Please see the note for Mark 10:21 about the phrase take up your cross. That note has many links to Bible references which are related to the message of this sentence. In addition, please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'The symbol of the payment for sin made by Jesus Christ'. We are instructed as we are in this sentence so that we can also participate in the saving of the souls of others and, thereby, receive greater rewards in Heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Le 4:3,12,21; Nu 15:35-36; 1Ki 21:10,13; Ac 7:58; Heb 13:11-12 they found. Mt 16:24; Mr 15:21; Lu 23:26 Cyrene. Ac 2:10; 6:9; 11:20; 13:1 General references. exp: Mt 10:38; Heb 13:13.'.

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C27-S37 (Verse 33-34) they offered a pain duller to Jesus.

Equivalent Section: What they did.

And when they were come unto a place called Golgotha,
that is to say,
a place of a skull,
They gave him vinegar to drink mingled with gall:.

Equivalent Section: How Jesus reacted.

and when he had tasted thereof,
he would not drink..

This sentence is one of several places where we read that Jesus fulfilled His prophesied His own betrayal, persecution, death and resurrection. Please see the Prophecy and Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Sequence of the Crucifixion of Jesus for more about these events.

Matthew 27:33-37; Mark 15:22-24 and Luke 23:34 tells us what the soldiers did at the time that they crucified Jesus. Matthew 27:33; Mark 15:22 and John 19:17 report that Jesus was crucified at Golgotha. Luke 23:33 tells us the same thing only uses the name of Calvary for the same place. In addition, Matthew 27:34; Matthew 27:48; Mark 15:36; Luke 23:36-37; John 19:29-30 tell us that Jesus was given vinegar to drink while on the cross. Matthew 27:34 and Mark 15:23 tell us that it was mingled with gall: and when he had tasted thereof, he would not drink. This is assumed to be because gall dulled the senses and it was offered to Him as an insult. However, when it was offered plain, as in the other references, Jesus did drink. Peter explains this to us in 1Peter 2:21-24, where we read: For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. He did not reduce His own suffering because that would have also reduced our healing.

.The first three phrases have equivalent sentences in other Gospel accounts and the rest of the sentence is equated to part of what Luke 23:36-37 tells us. Thus, people who are using man's way to interpret the Gospel accounts, which tell us to look at verses, will be led into doctrinal error. However, people who use God's way to interpret the Gospel accounts, which tell us to look at sentences and to keep things in context, will find the truth. Since we already dealt with the references to the vinegar, we will continue with the equivalent sentences for the first part of our sentence.

Mark 15:22; Luke 23:33 and John 19:17 are equivalent to the first part of this sentence. That section, of our current sentence, says: And when they were come unto a place called Golgotha, that is to say, a place of a skull. The equivalent sentence from Mark says: And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull. The equivalent sentence from Luke says: And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. The equivalent sentence from John says: And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two others with him, on either side one, and Jesus in the midst.

Mark 15:23 is equivalent to the rest of our sentence and tells us: And they gave him to drink wine mingled with myrrh: but he received it not. Myrrh was considered to be a type of gall. And, as we have seen explained, what some soldiers and poor people called wine was actually a form of vinegar. These differences in the words used are strictly due to perspective with Matthew using the legally accepted words and Mark using the words common to servants and soldiers. Therefore, there is no conflict even though each author uses different words for the same items.

Please see the note for Mark 15:22 about Golgotha. The functional definition for this word is: 'the common name of the spot where Jesus was crucified'. Please also see the note for Luke 23:33 about Calvary. Easton's Bible Dictionary defines this word as: 'only in Lu 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." the crucifixion of our Lord took place outside the city walls (Heb 13:11-13) and near the public thoroughfare. "This thing was not done in a corner."'.

We find forms of the word skull in: Judges 9:53; 2Kings 9:35; Matthew 27:33; Mark 15:22; John 19:17. The International Standard Bible Encyclopedia defines this word as: 'skul (gulgoleth; kranion): the Hebrew word, which is well known to Bible readers in its Aramaic-Greek form "Golgotha," expresses the more or less globular shape of the human skull, being derived from a root meaning "to roll." It is often translated in English Versions of the Bible by "head," "poll," etc. In the meaning "skull" it is found twice (Jg 9:53; 2Ki 9:35). In the New Testament the word is found only in connection with GOLGOTHA (which see), "the place of a skull" (Mt 27:33; Mr 15:22; Joh 19:17), or "the skull" (Lu 23:33)'.

Please see the note for John 19:29 about the word vinegar. The functional definition for this word is: 'This was a thin sour wine, that might be called either wine or vinegar, there being other words for wine of a better quality. It was the drink of the reapers and of the Roman soldiers. It is represented as intoxicating, and as irritating to the teeth'.

We find forms of the word mingle occurring 57 times in 54 verses of the Bible and, in the New Testament, in: Matthew 27:34; Mark 15:23; Luke 13:1; Revelation 8:7; Revelation 15:2. Webster's 1828 defines this word as: 'to mix; to blend; to unite in one body; as, to mingle liquors of different kinds. 2. to mix or blend without order or promiscuously. There was fire mingled with hail. Ex.9. 3. to compound; to unite in a mass, as solid substances; as, to mingle flour, sugar and eggs in cookery. 4. to join in mutual intercourse or in society. The holy seed have mingled themselves with the people of those lands. Ezra.9. Ps.106. 5. to contaminate; to render impure; to debase by mixture. The best of us appear contented with a mingled imperfect virtue. 6. to confuse. There mingle broils.
MIN'GLE, v.i. to be mixed; to be united with. She, when she saw her sister nymphs, suppressed Her rising fears, and mingled with the rest.'.

We find forms of the word gall in: Deuteronomy 29:18; Deuteronomy 32:32; Job 16:13; Job 20:14; Job 20:25; Psalms 69:21; Jeremiah 8:14; Jeremiah 9:15; Jeremiah 23:15; Lamentations 3:5; Lamentations 3:19; Amos 6:12; Matthew 27:34; Acts 8:23. Easton's Bible Dictionary defines this word as: '(1) Heb mererah, meaning "bitterness" (Job 16:13); i.e., the bile secreted in the liver. this word is also used of the poison of asps (Job 20:14), and of the vitals, the seat of life (25). (2.) Heb rosh. In De 32:33; Job 20:16 it denotes the poison of serpents. In Ho 10:4 the Hebrew word is rendered "hemlock." the original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (De 29:18; Jer 9:15; La 3:19). Comp. Jer 8:14; 23:15, "water of gall," Gesenius, "poppy juice;" others, "water of hemlock," "bitter water." (3.) Gr. chole (Mt 27:34), the LXX. translation of the Hebrew rosh in Ps 69:21, which foretells our Lord's sufferings. the drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) "mingled with gall," or, according to Mark (Mr 15:23), "mingled with myrrh;" both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (Joh 18:11).'.

Please see the note for Colossians C2S11 about the word taste. The functional definition for this word is: 'To perceive by means of the tongue'.

Please see the note for Mark 14:23 about the words drink / drank. The functional definition for this word is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Golgotha. Mr 15:22; Lu 23:27-33; Joh 19:17
gave. Mt 27:48; Ps 69:21; Mr 15:23; Joh 19:28-30 vinegar. Mark says wine mingled with myrrh; but as the sour wine used by the Roman soldiers and common people was termed oinos G3631 wine, and oxos G3690 vinegar, vin aigre, French, is sour wine; and as chole G5521 gall, is applied to bitters of any kind, it is not difficult to reconcile the two accounts. General references. exp: Lu 23:36.'.

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C27-S38 (Verse 35) they fulfilled further prophecy.

Equivalent Section: What was done.

And they crucified him,
and parted his garments,
casting lots:.

Equivalent Section: Why.

that it might be fulfilled which was spoken by the prophet,
They parted my garments among them,
and upon my vesture did they cast lots..

Matthew 27:35-50; Mark 15:23-37; Luke 23:32-46 and John 19:17-30 report that Jesus was on the cross.

Psalms 22:18 prophesied: They part my garments among them, and cast lots upon my vesture.

The other Gospel accounts report things which happened while Jesus was on the cross and the order in which these things are reported is not the same within all Gospel accounts. Please also see the section called Sequence of the Crucifixion of Jesus for more references about these events.

Mark 15:24; Luke 23:34 and John 19:23-24 are equivalent sentences to this sentence. The First Equivalent Section, of our current sentence, says: And they crucified him, and parted his garments, casting lots. The equivalent sentence from Mark says: And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. . The equivalent sentence from Luke says: And they parted his raiment, and cast lots. The equivalent sentences from John say: Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, they parted my raiment among them, and for my vesture they did cast lots.

In the events reported while Jesus was on the cross, we see the most differences in what is reported. For example, Mark reports two (2) things that Jesus said. John reports four (4). Luke reports three (3). (Add those numbers up and you have more than seven (7). The famous message of: 'Seven Sayings on the Cross' did not cover all of them in spite of what preachers claim.) And, there are other differences but no conflicts. Different Gospel authors give us different perspectives and what they felt was important to report, and what to skip, depended on the perspective that they report. For example, in the equivalent sentences shown above, Luke reports the least and John reports the most. This is because this particular event was mainly significant spiritually, which John reports, but of little physical interest to the common man, which Luke reports. Thus, we see that we need to keep the perspective in mind as we examine the particular details reported by each Gospel author.

An example on that perspective is that our Second Equivalent Section is only reported by Matthew and John. The fact that prophecy (Psalms 22:18) was fulfilled is important from the legal perspective, and from the spiritual perspective, but far less important to the other perspectives, which are centered on the physical. Therefore, please consider all Gospel reports, and their related notes, to get a more complete understanding of what happened.

Returning to our First Equivalent Section, we see that Luke tells us the least in this equivalent sentence. However, the two prior sentences, from Luke, tell us: And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them; for they know not what they do. So, the second prior sentence from Luke tells us the same as the first phrase of our current sentence and, when considering all reported by Luke, Luke actually gives us more details. Those details are important to the perspective of men but not important to the legal perspective. That is why we have those differences.

The report from Mark is almost the same as the report from Matthew except that Mark adds: what every man should take. Again, this is important to the perspective of servants. They would want to know that no one was cut out because they were considered to be too low of a servant. Yes, John does report that the people who split the garments were soldiers, but they were usually considered to be the same social class as servants.

With those things in mind, we can now look at the report from John, which has the most details. John explains that it was actually soldiers who split the garments of Jesus and explains why they cast lots. John gives us more details about how the scripture might be fulfilled than even Matthew gives because the spiritual perspective is more concerned with the details of prophecy than the legal perspective.

Matthew reports many of the things reported by the other Gospel writers, but in a different order. What we see is that Matthew reports what the soldiers did in Matthew 27:27-37. Then Matthew reports what other people said and did, up until His death, in Matthew 27:37-50. Then, in Matthew 27:51-66, Matthew reports events which happened after the death, and as a result of the death, of Jesus. Therefore, we see that Matthew is gathering events together based upon central concepts and is, not necessarily, concerned with the time sequence.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

We find forms of the word vesture in: Genesis 41:42; Deuteronomy 22:12; Psalms 22:18; Psalms 102:26; Matthew 27:35; John 19:24; Hebrews 1:12; Revelation 19:13; Revelation 19:16. Webster's 1828 defines this word as: 'polish'd chests embroider'd vesture grac'd. 2. Dress; garments in general; habit; clothing; vestment; as the vesture of priests. 3. Clothing; covering. Rocks, precipices and gulfs appareled with a vesture of plants. - And gild the humble vestures of the plain. 4. In old law books, the corn with which land was covered; as the vesture of an acre'.

Please see the note for Acts 1:26 about the word lots. The American Tract Society Dictionary defines this word as: 'Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. they were often used by the divine appointment. the portions of the twelve tribes were thus assigned to them; and hence each tribe's portion was called "the lot of its inheritance," Nu 26:55-56; Ps 125:3; Ac 8:21. the scapegoat was to be selected, and the other of the priests' service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41-42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they crucified. Ps 22:16; Joh 20:20,25,27; Ac 4:10 parted. Mr 15:24-32; Lu 23:34; Joh 19:23-24 that it. Ps 22:18 General references. exp: Ps 22:18; Joh 19:18.'.

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C27-S39 (Verse 36-37) they put up a sign of His accusation.

First Step: What the soldiers did.

And sitting down they watched him there;.

Second Step: What the soldiers advertised.

And set up over his head his accusation written,
This IS JESUS thE KING OF thE JEWS..

Matthew 1:21; Matthew 1:25; Matthew 27:37; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS, in all capitals. This capitalization directly ties these sentences together, and also ties this sentence to the name Saviour. The two related notes for this sentence (use the links in the sentence outline above), in the Lord Jesus Christ Study, are significant and explain the doctrinal significance of our sentence using the name of JESUS with all capital letters, as opposed to what the Bible does in most places where it uses the name with only the first letter capitalized (Jesus). In the case of this special spelling, the name is not used mainly for 'God in human flesh', although that basic definition is included, but is actually used for Saviour. As explained in the Word Study on Saviour, 'The word Saviour is like the word parent. It takes more than one parent to create and to raise a child with each parent having different tasks to do. Likewise, the Bible teaches that our Saviour is God the Father, the Holy Spirit, the Son as Lord, the Son as Jesus and the Son as Christ with each having different roles in our salvation.'. Please also use this reference document (verses - Saviour) for links to every place in the Bible where this word is found. The reader is encouraged to do their own Word Study and verify the doctrine presented here.

In addition to the prior, John 19:20 tells us that it was written in Hebrew, and Greek, and Latin. Thus, we see that Pilate made sure that everyone who passed by could read the accusation in their own tongue. Further, since it was written in three languages, the slight differences in what is reported as written is explained by there being slight differences in what was put in each language and each Gospel author reporting one of the languages. For example, Matthew gives us the legal perspective and, therefore, would report what was written in the legal language of Latin (This IS JESUS thE KING OF thE JEWS). However, John gives us the spiritual perspective and, therefore, would report what was written in Hebrew (JESUS OF NAZARETH thE KING OF thE JEWS). The Jews, of course, would be interested in knowing what was considered to be His home town (NAZARETH) while that would not be important for Roman soldiers to know. Luke, who gives us the perspective of the common man, would report what was written in Greek (This IS thE KING OF thE JEWS), since that was the trade language of the day. That leaves us what was reported by Mark (THE KING OF thE JEWS), which is a partial report of what was written in Hebrew with only the important part to servants reported. (As seen many times, a Gospel author leaving out part of the details does not constitute an error nor does it constitute a conflict.)

Matthew 27:37; Mark 15:26; Luke 23:38 and John 19:19-20 tell us the superscription that Pilate had put on the cross of Jesus. John 19:21-22 tells us that the chief priests of the Jews objected to the truth of the title and wanted it changed to support their lie but Pilate refused to change the superscription. Pilate not only put it in every language used by people in the area, but he also put it in all capital letters to emphasize the importance of the message.

The First Step of our sentence tells us that the Roman soldiers were sitting down they watched him there. That was their job and, according to history, if they failed to watch and let someone take Him down before He died, then their punishment would be to take His place. Since Matthew gives us the legal perspective, this is part of the legal record. They, officially, made sure that Jesus legally died and that there were witnesses to this fact who were not His disciples and who also were not Jews.

related to this First Step are the reports from others which are different. Mark 15:38-41 reports: And the veil of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem. Thus, we have the witness from God that the way to God was open to all of God's people, the witness from the Roman centurion and the witness from the women.

In Luke 23:38, which tells us: Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. Thus, we have the witness from the Roman centurion and the witness from all of the other people who were there.

In John 19:32-38, we are told: Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. Forthese things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, they shall look on him whom they pierced. Thus, we have the witness from the soldiers who did not have to break the legs of Jesus and the witness from God through fulfilled prophecy. (Please see the general note under the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to those related Bible references).

Please see the note for Colossians C1S6 about the word settle. The functional definition for this word is: 'Placed; established; determined; composed; adjusted'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

Please see the notes for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the note for Luke 6:3 about the phrases have ye not read and it is written.

Jewr

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:54; Mr 15:39,44 exp: Joh 19:18.
his accusation. Mr 15:26; Lu 23:38; Joh 19:19-22 General references. exp: Lu 23:38; Joh 19:18.'.

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C27-S40 (Verse 38) Jesus was crucified with criminals.

Then were there two thieves crucified with him,
one on the right hand,
and another on the left..

Matthew 27:38; Mark 15:27; Luke 23:32-33 and John 19:17-18. All report that Jesus was crucified between two malefactors.

Our sentence starts with the word Then, which means: 'after you understand what was just reported'. That is, Matthew is moving on to the next legal point in his report. Matthew gave us the legal evidence that Jesus actually physically died. Now, Matthew is going to tell us about the two who were crucified next to Jesus.

Mark 15:27; Luke 23:32-33 and John 19:17-18 are equivalent sentences to this sentence. The equivalent section from Mark says: And with him they crucify two thieves; the one on his right hand, and the other on his left. Notice that, other than minor differences in the wording of the first phrase, Matthew and Mark report the exact same thing.

The equivalent section from Luke says: And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? Notice that Luke is more concerned with what they said and only mentions that there are two as an incidental fact. Luke is more concerned with what they said and what each received as a result of their personal dealing with Jesus as He hung on the cross. Luke presents the perspective of common men and we see in these two men one who died lost and one who died saved. And, all men die saved or lost depending on how they personally deal with the death of Jesus. in addition, Luke called them malefactors, instead of thieves as Matthew and Mark do, because what their particular sin was is not important. . The only66 important thing is that they were each personally sinners.

The equivalent section from John says: and two others with him, on either side one, and Jesus in the midst, As only part of a larger sentence. John only mentions this in passing as something that has little spiritual significance. It actually does fulfill scripture, but John does not mention the reference. Please see Psalms 26, especially Psalms 26:8-11. Also see Isaiah 53:12.

Please see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'. Please also see the note for Matthew 15:19 about the word theft. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:44; Isa 53:12; Mr 15:27-28; Lu 22:37; 23:32-33,39-43; Joh 19:18,31-35'.

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C27-S41 (Verse 39-40) Jesus was insulted while on the cross.

And they that passed by reviled him,
wagging their heads,
And saying,
Thou that destroyest the temple,
and buildest it in three days,
save thyself..

Matthew 27:39-49; Mark 15:29-36 and Luke 23:35-43 report others watching and mocking Jesus. However, John 19:25-27 tells us about the loved ones of Jesus being there and Jesus talking to them. Please note that some mocking was before the cross, by different groups, and there was also more mocking while Jesus was on the cross.

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights.

This is a fulfillment of Psalms 71:10-14.

What we read here is very common with religious people. John 2:19-21 says: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. then said the Jews, forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.. First, notice that John explains their error when he write: But he spake of the temple of his body. They did not understand the symbolic language used. They were so full of pride that they were sure that their understanding was correct without verifying their understanding. In addition, not only was symbolic language used, but they used their own natural ability to try and understand a spiritual saying. And, as Paul writes in 1Corinthians 2:14, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. While they used their own natural understanding, and were sure that they understood the spiritual matter because of their pride, John asked God's Holy Spirit and received the true understanding of what Jesus meant by the word temple.

Next, please notice that Jesus said: Destroy this temple. He did not say that He would destroy (His) temple but told them to do it. Yet, our other Bible references tell us that those peopled reported that Jesus claimed that He would destroy (His) temple. They did not correctly quote that He commanded them to do the act. And, they did destroy (His) temple with the beatings and crucifixion and Jesus did rise from the dead three days later. So, yes, He did keep His prophecy which they misunderstood because they used the wrong way to try and understand a symbolic spiritual message.

Next, please notice that Jesus said: I will raise it up. He did not say build, as our current sentence and Mark report that the people claimed that He said. Jesus was talking about resurrection, not building a human body which takes nine months on average. And, several Old Testament Bible references, such as Job 19:25, taught resurrection. Therefore, these people could have known the truth, like John learned it, but in their pride they were willing to kill another person who disagreed with their error. And, that is a common sign of doctrinal error. Such people are willing to kill you for disagreeing with them but they are not willing to put their own life on the line.

Mark 15:29-36 is equivalent to this sentence. In addition, Luke 23:35-39 tells us about others reviling Jesus, but not the general statement found in our current sentence. In addition, Luke does report actions which are equivalent to further sentences here in Matthew, but Luke does not the equivalent of our current sentence. And, while that is true, Luke is the only Gospel author to tell us that the soldiers mocked Jesus while He was on the cross. Therefore, we need to compare all of the gospel accounts for all related sentences in order to understand all that is reported as being done while Jesus was on the cross.

The first section, of our current sentence, says: And they that passed by reviled him, wagging their heads, And saying. The equivalent section from Mark says: And they that passed by railed on him, wagging their heads, and saying. Luke uses the word derided for the same type of action. Therefore, what we see here is that the words: reviled, railed on, and derided all have similar meanings.

Next, Matthew and Mark report that they said to Jesus Thou that destroyest the temple, and buildest it in three days, save thyself. However, they also said, to those around them, He saved others; let him save himself, if he be Christ, the chosen of God. The second saying is from Luke and also further in this report from Matthew. Those sentences gives us the perspective of what these men said to other men. Matthew gives us the perspective of the law and, in our current sentence, reports what went into God's legal record. Mark gives us the perspective of servants and tells us the attitude of the leaders, whom the servants were to follow.

in this sentence, we see something that is common with religious people, especially with people who claim to know the Bible. They believe that the word of God says what their religious leaders tell them that it says, even when the religious leaders are wrong. They either can not, or will not, verify what they are told. Then, they consider themselves to be some expert on what the word of God says and mock and revile anyone who tries to correct them. Therefore, they end up bringing the judgment of God upon themselves by refusing to accept the correction which God sends to them.

In contrast, John 19:25-27 tells us about the loved ones of Jesus being there and Jesus talking to them. They heard His last words of love and commandment before He died and they obeyed even though they did not understand. Jesus had half-brothers and half-sisters and yet He commanded His mother to go live with John because none of His half-brothers and half-sisters believed before the resurrection. Thus, we see in John's Gospel, (and in Matthew 12:46-49, and in Mark 3:31-34, and in Luke 8:19-21) that God considers the spiritual family much more important than the physical family.

Please see the note for 1Corinthians C4S13 about the word revile. The functional definition for this word is: 'To reproach; to treat with opprobrious and contemptuous language'. Forms of this word are used, in this Gospel, in: Matthew 5:11; Matthew 27:39.

We find forms of the word wag in: Jeremiah 18:16; Lamentations 2:15; Zephaniah 2:15; Matthew 27:39; Mark 15:29. Webster's 1828 defines this word as: 'To move one way and the other with quick turns; to move a little way, and then turn the other way; as, to wag the head. Every one that passeth thereby shall be astonished, and wag his head. Jer. 18. Matt 27. Wag expresses particularly the motion of the head and body used in buffoonery, mirth, derision, sport and mockery. It is applied also to birds and beasts; as, to wag the tail.'.

Please see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the note for 1Corinthians C3S9 about the word building. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'reviled. Ps 22:6-7,17; 31:11-13; 35:15-21; 69:7-12,20; 109:2,25; La 1:12; 2:15-17; Mr 15:29-30; Lu 23:35-39; 1Pe 2:22-24 General references. exp: Pr 18:3; La 3:14; Heb 13:13.
saying. Ge 37:19-20; Re 11:10 that destroyest. Mt 26:61; Lu 14:29-30; Joh 2:19-22 General references. exp: Pr 18:3; La 3:14; Heb 13:13'.

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C27-S42 (Verse 40) Further insults given.

If thou be the Son of God,
come down from the cross..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

There is no doubt that as the Son of God, Jesus could have come down from the cross (see Matthew 26:53). However, the truly saved recognize that God's ways aren't our ways (Isaiah 55:8-9). The religious man demands that God provides for all of his lusts and that God be a servant to the religious man. That is the attitude that we see in these people, and God ignored their demands as He will ignore all demands by religious people including that He let them move into His personal home called Heaven and tell Him what to do there. And, even though God cast out Satan and 1/3 of the angels for such an attitude, that fact isn't enough to convince the religious person that God will do the same to them.

Matthew 26:63 told us that, at the trial of Jesus, the high priest said: But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. So, there, we saw that the Jews understood that God's Christ would also be the Son of God. That is why they are calling Him the Son of God, in our current sentence. However, they are also demanding that He obey their command to come down from the cross. They have no power nor authority to make any demand upon the Son of God. When they make this challenge and demand, they prove that they are following Satan because He was the first to challenge Jesus this way. (See Matthew 4:3; Matthew 4:6; Luke 4:3; Luke 4:9.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Mt 27:54; 4:3,6; 26:63-64 come. Mt 16:4; Lu 16:31 General references. exp: Pr 18:3; La 3:14; Heb 13:13'.

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C27-S43 (Verse 41-42) Insults from the chief priests.

First Step: What they did.

Likewise also the chief priests mocking him,
with the scribes and elders,
said,
He saved others;.

Second Step: What they said.

himself he cannot save..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

Mark 15:31 and Luke 23:35 are equivalent sentences to this sentence. Here, we read about the religious rulers mocking Jesus while He was on the cross. The first section, of our current sentence, says: Likewise also the chief priests mocking him, with the scribes and elders, saying. The equivalent section from Mark says: Likewise also the chief priests mocking said among themselves with the scribes. Notice that they say this to their own group after having the Roman army crucify Jesus. Now they foolishly believe they are safe because they are ignoring their own future deaths and judgment by God. And, while different members of the rulers are named in the different Gospel accounts, there is no conflict.

Next, our current sentence tells us what they said with: He saved others; himself he cannot save. They did not understand the difference between can not and will not because, in a similar situation, they would have done anything within their own power to save themselves. This shows us that they did not truly understand the love of God.

The equivalent sentence from Mark tells us the exact same thing. However, Luke reports that they said: He saved others; let him save himself, if he be Christ, the chosen of God. It should be obvious that, over the hours that Jesus was on the cross, more than one person spoke and said more than one thing. Therefore, we do not have a conflict but we have different authors reporting different things which were said.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 defines this word as: 'adv. like and wise. In like manner; also; moreover; too. Forhe seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49.'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for Jude 1:18 about the word mocker. The functional definition for this word is: 'One that mocks; a scorner; a scoffer; a derider'.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 13:9; Ps 22:12-13; 35:26; Isa 28:22; 49:7; Zec 11:8; Mr 15:31-32; Lu 18:32; 22:52; 23:35 exp: Pr 18:3; La 3:14; Heb 13:13.
saved. Joh 9:24; 12:47; Ac 4:14 the King. Mt 27:37; 2:2; Lu 19:38; Joh 1:49 General references. exp: Pr 18:3; La 3:14; Heb 13:13.'.

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C27-S44 (Verse 42) Lies from the chief priests.

If he be the King of Israel,
let him now come down from the cross,
and we will believe him..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

Notice that the word King is capitalized. The Bible only does that for titles of God. We've already seen that the religious leaders knew that God's Christ was also the Son of God and the King of Israel (Jews). Therefore, this capitalized King is only recognizing the doctrinal truth that these Jewish Religious leaders were saying.

Next, our sentence starts with the word If, which means they were questioning the truth of this statement. And, they set a condition (let him now come down from the cross) for their believing the truth. However, Jesus had already done countless miracles and fulfilled many prophecies and provided all of the evidence that God told the Jews to look for. However, they refused to believe in spite of the commandment coming from God and in spite of all of the evidence provided. Therefore, they would not have believed even if Jesus had come down from the cross. No, they would not have believed but offered a test that they thought was impossible to fulfil. They were sure that they would not be proven wrong. And, Jesus did not fulfil their requirement. It was not that He could no but that He would not because doing so would be going against the will of God the Father (John 8:29).

There is no doubt that, as the Son of God, Jesus could have come down from the cross (see the note for Matthew 26:53). However, the truly saved recognize that God's ways aren't our ways (Isaiah 55:8-9). The religious man demands that God provides for all of his lusts and that God be a servant to the religious man. That is the attitude that we see in these people, and God ignored their demands as He will ignore all demands by religious people including that He let them move into His personal home called Heaven and tell Him what to do there. And, even though God cast out Satan and 1/3 of the angels for such an attitude, that fact isn't enough to convince the religious person that God will do the same to them.

The basic truth of this sentence is that these religious leaders were demanding that the King of Israel submit to their authority as a condition for their belief. And, pretty much everyone who dies lost demands that God submit to their will as a condition of their belief. What all those lost people fail to understand is that it is them who will be in the lake of fire for eternity. God is not the being who will suffer because of their refusal to accept truth.

Mark 15:32 is equivalent and says: Let Christ the King of Israel descend now from the cross, that we may see and believe. This is not in conflict with what Matthew reports but another thing said while Jesus was on the cross. And, once more, we see that the religious leaders understood that God's Christ was also the King of Israel.

In addition to that reference, Luke 23:36-37 reports And the soldiers also mocked him, coming to him, and offering him vinegar, And saying, If thou be the king of the Jews, save thyself and Luke 23:39 reports And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. It should be obvious that these people did not know the scripture but were only picking up on what the Jewish religious leaders were saying. When some people blasphe4me, it encourages others to do the same.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to whay people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the notes for Romans C4S21 about the word unbelief.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saved. Joh 9:24; 12:47; Ac 4:14 the King. Mt 27:37; 2:2; Lu 19:38; Joh 1:49 General references. exp: Pr 18:3; La 3:14; Heb 13:13.'.

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C27-S45 (Verse 43) Insult given to God.

Equivalent Section: they challenged faith.

First Step: they acknowledged true faith.

He trusted in God;.

Second Step: they told God how to answer faith.

let him deliver him now,
if he will have him:.

Equivalent Section: Why.

for he said,
I am the Son of God..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

In our sentence, we read that these religious leaders acknowledged that Jesus had told them that He was their Messiah / Christ. (That is what is meant by the phrase I am the Son of God ). Please see the general note under the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to related Bible references.

In addition to Jesus acknowledging that He was God's Christ (Whom the Jews knew was also the Son of God), John 10:36-38 says: John 10:36-38 Say ye of him, whom the Father hath sanctified, and sent into the world, thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Thus, the only Gospel record where we can read that Jesus said I am the Son of God, He also gave them scripture backed evidence to prove His claim. Therefore, by refusing to believe the evidence, they were refusing to believe the word of God and refusing to believe God.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition for this word is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'trusted. Ps 3:2; 14:6; 22:8; 42:10; 71:11; Isa 36:15,18; 37:10 exp: 2Ki 18:5. I am. Mt 27:40; Joh 3:16-17; 5:17-25; 10:30,36; 19:7 General references. exp: Pr 18:3; Isa 36:15; La 3:14; Heb 13:13.'.

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C27-S46 (Verse 44) Insult from the criminals.

The thieves also,
which were crucified with him,
cast the same in his teeth..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

Mark 15:32 and Luke 23:39 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And they that were crucified with him reviled him. Matthew tells us that they were thieves, because that was their legal condemnation. However, mark only identifies them as they that were crucified with him because their specific crime is not as important to a servant as what they did. In addition, Mark tells us that they reviled him while Matthew tells us that they cast the same in his teeth. That is a figure-of-speech which means the same as reviled.

The equivalent sentence from Luke says: And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. Now, Matthew and Mark report that both thieves reviled him. Yet, Luke reports that only one did so and the further sentences, in Luke, report that the other thief truly Biblically repented and that Jesus saved him even while Jesus was dying on the cross.

Please see the note for Luke 13:28 about the word teeth. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:38; Job 30:7-9; Ps 35:15; Mr 15:32; Lu 23:39-40 exp: Pr 18:3; La 3:14; Joh 19:18; Heb 13:13.'.

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C27-S47 (Verse 45) A sign from God.
Now from the sixth hour there was darkness over all the land unto the ninth hour.

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. In addition, we are told that people reviled Him while He was there.

Matthew 27:45; Mark 15:33 and Luke 23:44 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour. It was prophesied in: Psalms 105:28; Isaiah 50:3-4; Joel 2:31; Amos 5:18; Amos 8:9-10 and Habakkuk 3:11. In addition, it is related to one of the plagues on Egypt found in Exodus 10:21-23. Further, it foreshadows Revelation 6:12 and Revelation 8:12. (Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to related Bible references. Please also see the Table of Miracles in the Gospels.)

Please see the explanation of this darkness in the note from the Treasury of Scripture Knowledge, below. Please also note that Luke reports that this darkness was over all the earth until the ninth hour. There is absolutely no possibility of this being natural. It was definitely a miracle which fulfilled the prophecies noted above.

Mark 15:33 and Luke 23:44 are equivalent sentences to this sentence. The equivalent section from Mark says: And when the sixth hour was come, there was darkness over the whole land until the ninth hour. The equivalent section from Luke says: And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. Reportedly, the Jews counted the day as starting at sunset or 6 PM. Given a two 12-hour counting, 6 AM would start a new 12-hour count. That would make the sixth hour to be Noon, by our clock, and the ninth hour to be 3 PM, by our clock.

With this event reported in three Gospel accounts, and with all reporting the exact same thing, with minor differences in wording, we should understand that God considers this to be something very important for us to know. With it being three hours, and a miracle that no one in the world could ignore, God was sending a message of His anger to everyone. Yes, the death was required to pay for our sins, but that does not mean that God was happy with it. In addition, this is a warning to everyone who refuses to accept Jesus as their personal Lord and shows contempt for this sacrifice by God.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

Please see the note for Romans 13:12; John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Please also see the note for Matthew 8:12 about the phrase outer darkness.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Mr 15:25,33-34; Lu 23:44-45 darkness. that this general darkness was wholly preternatural is evident from this, that it happened at the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed, natural eclipses happening only at the time of the new moon. (See Introduction to the Comprehensive Bible, p. 59.) Isa 50:3; Am 8:9; Re 8:12; 9:2 exp: Ex 10:21; 2Sa 22:10; Job 3:4; 38:19. General references. exp: Isa 50:3; Jer 2:12; Lu 19:40.'.

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C27-S48 (Verse 46) the original language saying.

And about the ninth hour Jesus cried with a loud voice,
saying,
Eli,
Eli,
lama sabachthani?.

Jesus was on the cross as reported in Matthew 27:36-50; Mark 15:26-37; Luke 23:34-46 and as reported in John 19:25-30.

Here we read that Jesus (a 'literal physical man') cried with a loud voice. Our next sentence gives us the interpretation, in English, of what He cried. However, this is a place where the doctrinal differences between how the Bible uses the various titles, of the Son of God, becomes important. In death, the soul and spirit abandon the body. This sentence is a direct quote of the first line of Psalms 22 and, in the tradition of Bible writers, includes the entire Psalm in the application. When Jesus died, the devils took Him into Hell. He did not break in because He was always righteous. After He was there, He took back His own power as God and took from Satan manythings (Matthew 12:29; Mark 3:27). This included the souls in paradise, who could now go to heaven and the keys of hell and of death. (Revelation 1:18). {Hebrews 2:10 tells us that the devil had the power of death before this}.

This sentence fulfills Psalms 22; Isaiah 53:10; Lamentations 1:12 and Lamentations 3:8. It is also explained by Hebrews 5:7.

Mark 15:38 is equivalent to this sentence and the next sentence in Mark also gives us the same message as the next sentence in Matthew. However, the reaction to it, is only reported by Matthew and is reported just before His death. Please see the note for John 19:26 about the 'Eight Sayings from the Cross'.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mr 15:34; Lu 23:46; Joh 19:28-30; Heb 5:7 Eli. Ps 22:1; 71:11; Isa 53:10; La 1:12 General references. exp: La 3:8.'.

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C27-S49 (Verse 46) the interpreted saying.

that is to say,
My God,
my God,
why hast thou forsaken me?.

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30.

Mark 15:38 is equivalent to this sentence and the prior sentence in Mark also gives us the same message as the prior sentence in Matthew. However, the reaction to it, is only reported by Matthew and is reported just before His death. Please see the note for John 19:26 about the 'Eight Sayings from the Cross'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for 2Corinthians 4:8-10 about the word forsake. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

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C27-S50 (Verse 47) the misunderstanding.

Some of them that stood there,
when they heard that,
said,
This man calleth for Elias..

Jesus was on the cross as reported in Matthew 27:36-50; Mark 15:26-37; Luke 23:34-46 and as reported in John 19:25-30.

This sentence is part of the reaction to Matthew 27:46 the reaction to that saying is only reported by Matthew and is reported just before His death. Please see the note for John 19:26 about the 'Eight Sayings from the Cross'.

It should be obvious that this is only further mockery of Jesus.

Matthew 11:14 to find links to every place where Elias is mentioned in the New Testament. The functional definition for this word is: 'Elijah of the Old Testament' Please also see the note for Mark 6:15 about Elijah.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 11:14; Mal 4:5; Mr 15:35-36'.

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C27-S51 (Verse 48) A non-polluted drink.

And straightway one of them ran,
and took a spunge,
and filled it with vinegar,
and put it on a reed,
and gave him to drink..

Jesus was on the cross as reported in Matthew 27:36-50; Mark 15:26-37; Luke 23:34-46 and as reported in John 19:25-30.

Here they offered just vinegar. Earlier, they offered vinegar / wine mingled with gall (Matthew 27:34), which was a pain killer and Jesus refused the earlier offer.

Please see the note for Mark 1:18 about the word straightway. The functional definition for this word is: 'straight and way. Immediately; without loss of time; without delay'.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please see the note for Matthew 2:14-15 about the word fulfill.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and filled. Mt 27:34; Ps 69:21; Lu 23:36; Joh 19:29-30 General references. exp: Lu 23:36.'.

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C27-S52 (Verse 49) Some people watched for a wrong thing.

The rest said,
Let be,
let us see whether Elias will come to save him..

Jesus was on the cross as reported in Matthew 27:36-50; Mark 15:26-37; Luke 23:34-46 and as reported in John 19:25-30.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let us. Mt 27:43'.

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C27-S53 (Verse 50) Jesus chose when to die.

Jesus,
when he had cried again with a loud voice,
yielded up the ghost..

In John 10:15 and John 10:17 Jesus prophesied that He would lay down my life. We read that this was fulfilled in Matthew 27:50; Mark 15:37; Luke 23:46 and John 19:30.

Please see the note for Romans C6S18 about the word yield. The functional definition for this word is: 'To give up the contest; to submit'.

Please see the note for Mark 15:37 about the word ghost (lowercase). The functional definition for this word is: 'the spirit of a physical man'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 15:37; Lu 23:46; Joh 19:30 yielded. Mt 20:28; Ps 22:14-15; Isa 53:9-12; Da 9:26; Joh 10:11,15; Heb 2:14; 9:14 General references. exp: Jer 2:12; Mr 15:37.'.

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C27-S54 (Verse 51-53) Other signs from God.

First Step: First sign from God.

And,
behold,
the veil of the temple was rent in twain from the top to the bottom;.

Second Step: Second sign from God.

and the earth did quake,
and the rocks rent;.

Third Step: third sign from God.

And the graves were opened;.

Fourth Step: Fourth sign from God.

and many bodies of the saints which slept arose,
And came out of the graves after his resurrection,
and went into the holy city,
and appeared unto many..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to related Bible references. If the reader does a search for these verse references (Matthew 27:51-53) then they will find several references to prophecies which were fulfilled. Jesus prophesied that the dead would rise from their graves in John 5:28-29. This is also when He fulfilled the prophecy of Mark 3:27. Only this sentence tells us that the prophecy was fulfilled. Matthew tells us this as part of God's legal record that He gave them literal proof of body resurrection.

Please also see the Table of Miracles in the Gospels. Our sentence names several miracles which were done by God, at that time, which fulfilled prophecy and gave evidence that Jesus truly was the Son of God and that His death paid the penalty for sin, which let the Old Testament saints rise from the dead, testify about the truth of body resurrection, and then go to Heaven.

Please also use the references from the Treasury of Scripture Knowledge, below, for more related Bible verses.

Mark 15:38 and Luke 23:45 are equivalent to the First Step of our sentence and says: And, behold, the veil of the temple was rent in twain from the top to the bottom. The equivalent sentence from Mark says the exact same thing except that Mark skips the word behold. The equivalent section from Luke says: And the sun was darkened, and the veil of the temple was rent in the midst. The first phrase, from Luke, matches Matthew 27:45. The second phrase, from Luke, delivers the same message but uses different words. Luke uses the phrase rent in the midst, instead of: rent in twain from the top to the bottom, but both phrases deliver the same message.

I have not studied the veil of the temple but it was, reportedly, made very heavy and from materials which would make it impossible for any man to rend. In addition, a cut cloth ends up with a smoother edge than a cloth which is torn or rent.

Our Second Step tells us: and the earth did quake, and the rocks rent. We next read about an earthquake in Matthew 28:2. We see earthquake when Jesus died, and went into Hell which is in the center of the Earth, and when He rose from the dead and the angel of the Lord descended from heaven, and came and rolled back the stone from the door of the sepulcher where Jesus had been buried. There are preachers who apply symbolism to this Step and claim that even the Earth quaked due to the death of the Creator.

Next, our third Step tells us that the graves were opened. This is symbolic of the 'Rapture' (1Thessalonians 4:15) where we read that them which are asleep {'saved dead'} will come out of the graves to meet Jesus in the air. In addition, this is the first (not last) fulfillment of Isaiah 25:8; Isaiah 26:19; Daniel 12:2 and Hosea 13:14. Further, Paul references the truth of these Bible references in 1Corinthians 15:54-55.

Our Fourth Step is another miracle which shows us what all saved are supposed to do during the 'Church Age'. We are supposed to walk in newness of life (Romans 6:4) as a direct result of being changed by the payment that Jesus Christ made with His death.

Thus, we see four (4) miracles performed by God at the death of Jesus Christ and every one of them symbolically point to blessings that God made available to all men because of the payment made with His death.

we read about the resurrection of the dead in Matthew 22:23-32; Matthew 24:31; Matthew 25:1-13; Matthew 27:52-53 and in many other places within the New Testament. Therefore, these references should be used to comfort the saints about God's repeated promise of our own resurrection.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21.
BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation'.

Please see the note for Mark 15:38 about the phrase veil of the Temple. Fausset's Bible Dictionary defines this phrase as: 'Suspended between the holy place and the most holy (Ex 26:31-33); and rent immediately upon the crucifixion of the Saviour and the consummation of His great sacrifice. there were two veils or curtains in the tabernacle (of which the temple was the continuation), one before the tabernacle door (kalumma), the second veil before the holy of holies (katapetasma). Heb 9:3,7-8,11-12; "after (i.e. behind) the second veil... the holiest of all." Into this second tabernacle within the veil "the high priest alone went once every year, not without blood which he offered for himself and for the sins of the people; the Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing... But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands... by His own blood entered in once into the holy place, having obtained eternal redemption for us."
Therefore significantly "the veil of the temple was rent in twain from the top to the bottom" when Jesus yielded up the ghost (Mt 27:50-51). "From the top," not from the bottom; for it is God who from above rends the veil of separation between us and Him, and opens heaven to man, as the hymn of Ambrose says, "when thou hadst overcome the sharpness of death thou didst open the kingdom of heaven to all believers"; therefore not only ministers but we all alike "have boldness (parresia, literally, freedom of speech, grounded on the consciousness that our sins are forgiven) to enter the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through the veil, that is to say, His flesh" (Heb 10:19-21); rather, "which (entering) He has newly consecrated (enekainisen, 'inaugurated'; it is a new thing, unheard of before) for us as a new (recently opened) and living way" (not the lifeless way of dead sacrificial victims under the law, but the living and lifegiving Saviour being the way).'.

Please see the note for Matthew 26:65 about the words rend / rent. Webster's 1828 defines this word as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church'.

Please see the note for Revelation 16:18 and Luke 21:10-11 about the word earthquake. The Morrish Bible Dictionary defines this word as: 'The first earthquake mentioned is when Elijah was told to stand before the Lord. there passed by a strong wind that rent the rocks, then an earthquake, and fire; but the Lord was not in the earthquake, nor in the fire; but in a still small voice: a lesson for Elijah when he was thinking much of himself. 1Ki 19:11-12. In the days of Uzziah there was a great earthquake, from which the people fled. Am 1:1; Zec 14:5. Josephus (Ant. ix. 10, 4) states that this happened when the king went into the temple and was struck with leprosy. 2Ch 26:16-21. there was an earthquake at the death of the Lord, and the rocks were rent, which drew from the centurion the saying, "Truly this was the Son of God." Mt 27:51,54. there was also a great earthquake at the resurrection of the Lord. Mt 28:2. When Paul and Barnabas were in the prison at Philippi there was a great earthquake that shook the prison, which led to the conversion of the jailer. Ac 16:26. Josephus (Ant. xv. 5, 2) relates the particulars of a dreadful earthquake in Palestine about B.C. 31, when as many as 10,000 of the inhabitants lost their lives. In the future judgments on the earth, earthquakes are often mentioned. Isa 29:6; Mt 24:7; Mr 13:8; Lu 21:11; Re 6:12; 8:5; 11:13,19; 16:18. Symbolically they point to the upheaval of the lower masses of society, overthrowing the social system either partially or entirely.''. Please also see the note for Philippians 2:9-11 about the word earth. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly.

We find forms of the word quake in: Exodus 19:18; 1Samuel 14:15; Ezekiel 12:18; Daniel 10:7; Joel 2:10; Nahum 1:5; Matthew 27:51; Hebrews 12:21. Webster's 1828 defines this word as: 'v. t. (Ex 19:18; 1Sa 14:15; Heb 12:21). to shake, tremble; A. S. cwacian, whence 'quagmire.''.

Please see the note for Luke 6:47-48 about the word rock. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4)

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to other titles and their related Bible references. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. (The capitalizes word Rock always represents the title of Christ while the lowercase form of the word rock can be shown as a symbolic representation of the relationship which the Bible identifies with Christ.)

Please see the note for Matthew 26:65 about the word rend / rent. Webster's 1828 defines the word rent as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
RENT, n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church.'. Webster's 1828 defines the word rend as: 'v.t. pret. and pp. rent. Eng. cranny, L. crena, Gr. 1. to separate any substance into parts with force or sudden violence; to tear asunder; to split; as, powder rends a rock in blasting; lightning rends an oak. An empire from its old foundation rent. I rend my tresses, and by breast I wound. Neither rend your clothes, lest ye die. Lev. 10. 2. to separate or part with violence. I will surely rend the kingdom from thee. 1Kings 11. Torend the heart, in Scripture, to have bitter sorrow for sin. Joel 2. Torend the heavens, to appear in majesty. Is. 64. Rend differs somewhat from lacerate. We never say, to lacerate a rock or a kingdom, when we mean to express splitting or division. Lacerate is properly applicable to the tearing off of small pieces of a thing, as to lacerate the body with a whip or scourge; or to the tearing of the flesh or other thing without entire separation'.

Please see the note for John 11:17 about the word grave. Easton's Bible Dictionary defines this word as: 'Among the ancient Hebrews graves were outside of cities in the open field (Lu 7:12; Joh 11:30). Kings (1Ki 2:10) and prophets (1Sa 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa 22:16; Mt 27:60). there were family cemeteries (Ge 47:29; 50:5; 2Sa 19:37). Public burial-places were assigned to the poor (Jer 26:23; 2Ki 23:6). Graves were usually closed with stones, which were whitewashed, to warn strangers against contact with them (Mt 23:27), which caused ceremonial pollution (Nu 19:16).
There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah'. (The references in 1Timothy and Titus have a different definition.)

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

This is the first place in the New Testament where we find the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people. Please also see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. Please note that several places tell us that all saved are called to be saints. However, For many are called, but few are chosen. (Matthew 20:16; Matthew 22:14). Therefore, We need to be sure that we reach this level go spiritual maturity if we wish to be chosen for eternal rewards. This word is used in the New Testament in:

Matthew 27:52 says: And the graves were opened; and many bodies of the saints which slept arose,: this is the first massive resurrection. Notice that only the saints arose.
Acts 9:13 says: Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:: Saints are living people who are active in the ministry. True Biblical saints continue to serve God in spite of persecution and death.
Acts 9:32 says: Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.: Saints multiply.
Acts 9:41 says: And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive.: Saints see the work of God.
Acts 26:10 says: Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.: Saints disrupt established religions and religious power structures with their God -given testimonies.
Romans 1:7 says: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.: this is what God wants all saved to become. We are called to be saints but Matthew 22:14 says, For many are called, but few are chosen. God chooses who is actually a saint but His criteria is based upon spiritual maturity.
Romans 8:27-28 says: And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.: First, these verses say that the Holy Spirit maketh intercession for the saints. The more spiritually mature you are the more you see the Holy Spirit working in your prayer life. Secondly, these verses do not say that all things work together for good for everyone but for them that love God, to them who are the called according to his purpose. A saint focuses his life on the love of God and on fulfilling the purpose of God. that is why he has these promises from God.
Romans 12:13 says: Distributing to the necessity of saints; given to hospitality.: Spiritual leaders are concerned about the physical needs of God's saints.
Romans 15:25 says: But now I go unto Jerusalem to minister unto the saints.: Spiritual leaders are concerned about the physical needs of God's saints.
Romans 15:26 says: For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.: Saints are concerned about the physical needs of other saints.
Romans 15:31 says: That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;: Saints can be caught up in religious fervor which may not be completely correct.
Romans 16:2 says: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.: Romans 16 names several non-preachers who were in Rome starting a church. True saints are true missionaries and available to be sent anywhere God wants them to go.
Romans 16:15 says: Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.: Saints fellowship with other saints.
1Corinthians 1:2 says: Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:: All saved are called to be saints.
1Corinthians 6:1 says: Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?: True saints can apply the wisdom of God to problems of this life.
1Corinthians 6:2 says: Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?: .
1Corinthians 14:33 says: For God is not the author of confusion, but of peace, as in all churches of the saints.: True saints have unity of doctrine because their beliefs are dictated by the Bible and God's Holy Spirit.
1Corinthians 16:1 says: Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.: All churches are to be concerned with the physical needs of other saints.
1Corinthians 16:15 says: I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,): the ministry of the saints is missions.
2Corinthians 1:1 says: Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:: Blessings are offered to saints who obey the word of God and are faithful.
2Corinthians 8:4 says: Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.: .
2Corinthians 9:1 says: For as touching the ministering to the saints, it is superfluous for me to write to you:: .
2Corinthians 9:12 says: For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;: True saints not only supply the needs of others but they give thanks to God for the help they receive an d for the ability to help others.
2Corinthians 13:13 says: All the saints salute you.: .
Ephesians 1:1 says: Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:: Blessings are offered to saints who obey the word of God and are faithful.
Ephesians 1:15 says: Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,: the truly saved will love all the saints.
Ephesians 1:18-19 says: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power: True saints understand Biblical doctrine and experience the power of God in their lives. their understanding and belief is based upon the working of God's power and not just according to religious tradition.
Ephesians 2:19 says: Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;: the citizenship of true saints is in heaven more than in any Earthly country.
Ephesians 3:8 says: Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;: God gives grace to saints to preach and be a witness for Him.
Ephesians 3:16-19 says: That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God : these many blessings are given to saints while the less spiritually mature may not experience them.
Ephesians 4:12 says: For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:: Even after someone reaches the spiritual maturity to be a saint, they still need perfecting.
Ephesians 5:3 says: But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;: True saints put aside known sins from their life.
Ephesians 6:18 says: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;: Part of our 'Spiritual Warfare' is to consistently pray for other saints that they not fall.
Philippians 1:1 says: Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:: Blessings are offered to saints who obey the word of God and are faithful.
Philippians 4:21 says: Salute every saint in Christ Jesus. the brethren which are with me greet you.: Saints send encouragement to other saints, especially to those on the mission field.
Philippians 4:22 says: All the saints salute you, chiefly they that are of Caesar's household.: Missionary saints pray for those who send them and send encouraging reports back.
Colossians 1:2 says: To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.: Blessings are offered to saints who obey the word of God and are faithful.
Colossians 1:4 says: Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,: Saints love other saints as part of their faith in Christ Jesus.
Colossians 1:12 says: Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:: the full inheritance is given to saints in light. People with a lesser spiritual maturity receive a lesser inheritance.
Colossians 1:26 says: Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:: Saints receive revelation from God which less spiritually mature and lost people do not receive. Saints are to use these revelations to help other saved people to spiritually mature.
1Thessalonians 3:13 says: To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.: Saints will be returning with Christ for His 1,000-years reign. Saints are to have stablished hearts unblameable in holiness before God .
2Thessalonians 1:10 says: When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.: Christ is to be glorified in his saints because their belief is to result in a testimony similar to Paul and other church leaders.
1Timothy 5:10 says: Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.: Only widows who have a testimony of being a saint are to be supported by the church.
Philemon 1:5 says: Hearing of thy love and faith, which thou hast toward the Lord Jesus, and oward all saints;: the love of God's saints is equated to the personal love and faith...toward the Lord Jesus.
Philemon 1:7 says: For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.: Love and provision of saved people is a required testimony of a true saint.
Hebrews 6:10 says: For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.: Love and provision of saved people is a required testimony of a true saint. This is one of the causes which will result in eternal reward.
Hebrews 13:24 says: Salute all them that have the rule over you, and all the saints. they of Italy salute you.: Missionary saints pray for those who send them and send encouraging reports back.
Jude 1:3 says: Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.: Saints earnestly contend for the faith which was once delivered unto the saints.
Jude 1:14 says: And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,: Saints will be returning with Christ for His 1,000-years reign.
Revelation 5:8 says: And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.: the prayers of saints are part of the true worship in heaven.
Revelation 8:3 says: And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.: the prayers of saints are part of the true worship in heaven.
Revelation 8:4 says: And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.: the prayers of saints please God.
Revelation 11:18 says: And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.: Saints will be rewarded by God in the 1,000-years reign of Christ.
Revelation 13:7 says: And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and ongues, and nations.: Saints can not win except with the power of God. However, true saints are faithful to God even in suffering and death.
Revelation 13:10 says: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.: True saints are faithful to God even in suffering and death. They patiently wait for God to make things right and understand that God must wait until people condemn themselves by their own actions because God is always right and just.
Revelation 14:12 says: Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.: True saints are faithful to God even in suffering and death. They patiently wait for God to make things right and understand that God must wait until people condemn themselves by their own actions because God is always right and just.
Revelation 15:3 says: And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.: True saints worship and obey God.
Revelation 16:6 says: For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.: True saints are faithful to God even in suffering and death. They patiently wait for God to make things right and understand that God must wait until people condemn themselves by their own actions because God is always right and just.
Revelation 17:6 says: And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.: the world's religion will persecute and kill true saints.
Revelation 18:24 says: And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.: the world's religion will persecute and kill true saints.
Revelation 19:8 says: and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.: Saints are to have their own righteousness which they receive from Jesus Christ when they let Him live through their life on Earth.
Revelation 20:9 says: And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.: Saints will be involved in the final fight with Satan.

The word slept is the past-tense form of the word sleep. Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

We find the phrase holy city in: Nehemiah 11:1; ,Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1; Isaiah 64:10; Daniel 9:24; Matthew 4:5; Matthew 27:53; Revelation 11:2; Revelation 21:2; Revelation 22:19. Webster's 1828 defines this word as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'. Please also see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the Resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the veil. Ex 26:31-37; 40:21; Le 16:2,12-15; 21:23; 2Ch 3:14; Isa 25:7; Mr 15:38; Lu 23:45; Eph 2:13-18; Heb 6:19; 10:19-22 the earth. Mt 28:2; Ps 18:7,15; Mic 1:3-4; Na 1:3-5; Hab 3:10,13; Heb 12:25-27; Re 11:13,19 exp: 2Sa 22:8; Ps 97:4. General references. exp: Jer 2:12; Mr 15:38; Lu 19:40; Re 15:5
many. Isa 25:8; 26:19; Ho 13:14; Joh 5:25-29; 1Co 15:20 slept. Da 12:2; 1Co 11:30; 15:51; 1Th 4:14; 5:10 General references. exp: Jer 2:12; Mr 15:38; Lu 19:40.
holy. Mt 4:5; Ne 11:1; Isa 48:2; Da 9:24; Re 11:2; 21:2; 22:19 General references. exp: Jer 2:12; Mr 15:38; Lu 19:40.'.

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C27-S55 (Verse 54) Some believed because of the signs from God.

Now when the centurion,
and they that were with him,
watching Jesus,
saw the earthquake,
and those things that were done,
they feared greatly,
saying,
Truly this was the Son of God..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

Matthew 27:54 and Luke 23:48 use different words to tell us that the people: saw the earthquake, and those things that were done, (and) they feared greatly. In addition, Matthew 27:54; Mark 15:39 and Luke 23:47 tell us that: when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. Thus, while not reported in exactly equivalent sentences, we see the same things, as this sentence tells us, reported in other Gospel accounts.

Luke 23:48 says: And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. While Luke does not directly mention the earthquake, it is included in his phrase of: beholding the things which were done. And, Luke's account is worded in a way to lead us to believe that God provided more signs which were not reported.

In addition, the Second Step, of Matthew 27:48 told us about the earthquake mentioned in our current sentence. We next read about an earthquake in Matthew 28:2. We see that the earthquake happened when Jesus died, and went into Hell which is in the center of the Earth, and when He rose from the dead and the angel of the Lord descended from heaven, and came and rolled back the stone from the door of the sepulcher where Jesus had been buried. There are preachers who apply symbolism to this Step and claim that even the Earth quaked due to the death of the Creator.

Next, Mark 15:39 reports: And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. (Please see the note for John 19:26 about the 'Eight Sayings from the Cross' as it related to Mark's phrase of: saw that he so cried out, and gave up the ghost.)

In these two sentence, from Mark and from Luke, we see a second witness to each part of what our current sentence reports. And, while it is most often preached that the centurion gave this witness, our current sentence reports that others also gave the witness. Therefore, several people understood the signs which God provided.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the centurion. Mt 27:36; 8:5; Ac 10:1; 21:32; 23:17,23; 27:1,43 exp: Ac 22:25. saw. Mr 15:39; Lu 23:47-49 feared. 2Ki 1:13-14; Ac 2:37; 16:29-30; Re 11:13 Truly. Mt 27:40,43; 26:63; Lu 22:70; Joh 19:7; Ro 1:4 General references. exp: Le 22:19; Jer 26:16; Mt 27:36; Lu 19:40.'.

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C27-S56 (Verse 55-56) the women followers who were at the foot of the cross.

Equivalent Section: the women stayed close even when most of the men ran.

And many women were there beholding afar off,
which followed Jesus from Galilee,
ministering unto him:.

Equivalent Section: Some of the some are identified.

Among which was Mary Magdalene,
and Mary the mother of James and Joses,
and the mother of Zebedee's children..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

Matthew 27:55-56; Mark 15:40-41; Luke 23:49 and John 19:25 tell us that there were followers of Jesus at the cross. Our sentence mentions two of the women but says that they were Among which. This means that there were others and the other Gospel accounts indicate that the other followers included: Joanna the wife of Chuza Herod's steward, and Susanna and Mary the mother of James the less and of Joses, and Salome...and many other women which came up with him unto Jerusalem and Joseph of Arimathaea and Nicodemus.

I believe that the three women recognized in this report were probably the two most important of the women who took care of the physical needs of the ministry of Jesus. Mary Magdalene is the only person who acted on the prophecies by Jesus about His death before His death happened. Mark 15:40 says that she was the mother of James the less and of Joses, and Salome. Acts 4:36 says: And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, the son of consolation,) a Levite, and of the country of Cyprus. Therefore, this Mary was the mother of the man who became pastor of the church at Antioch.

James and John, of the inner circle of the disciples, were Zebedee's children. In addition to this sentence, we know that John was at the cross because Jesus spoke to him as reported in the Gospel of John.

Thus, while Matthew does not mention every follower who was at the cross, we see that he mentions the most important women. And, while most religious people neglect to recognize the importance of the work by women, God does not fail to recognize and reward their work.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for John 1:43 about the word Galilee. Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the note for Luke 1:23 about the word ministration. Please also see the notes for Proverbs 9 Study and Ephesians C4S7 about the word ministry.

Please see the note for Mark 1:20 for all the Bible references to Zebedee.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Lu 23:27-28,48-49; Joh 19:25-27 ministering. Lu 8:2-3
Mary Magdalene. Mt 27:61; 28:1; Mr 15:40-41; 16:1,9; Lu 24:10; Joh 20:1,18 Mary the. Mr 15:47; 16:1; Joh 19:25 James. Mt 13:55; Mr 15:40; 16:1 exp: Mt 10:3. The mother. Mt 20:20-21'.

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C27-S57 (Verse 57-58) the men who buried Jesus.

Equivalent Section: When he acted.

When the even was come,
there came a rich man of Arimathaea,
named Joseph,
who also himself was Jesus' disciple:.

Equivalent Section: What he did.

He went to Pilate,
and begged the body of Jesus..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56 and John 19:38-42 report that Jesus was buried. in this sentence, and the equivalent sentences, we see that disciples of Jesus, other than the twelve, received permission to bury His body.

Joseph of Arimathaea, is named in all four (4) Gospel accounts in: Matthew 27:57; Mark 15:43; Luke 23:50-51 and John 19:38. When he is named He:

Matthew 27:57-58; Mark 15:42-43; Luke 23:52 and John 19:38 tell us that Joseph went unto Pilate, and begged the body of Jesus.
John 19:39-41 tell us that Joseph and Nicodemus took they the body of Jesus, and wound it in linen clothes with the spices and that where they put the body of Jesus was in a garden.
Matthew 27:59-60; Mark 15:46; Luke 23:53 and John 19:40-42 tell us about Joseph putting the body of Jesus into a sepulchre that was hewn in stone, wherein never man before was laid In addition, they rolled a great stone to the door of the sepulchre, and departed.

Mark 15:42; Luke 23:50 and John 19:38 are equivalent sentences to this sentence. The First Equivalent Section, of our current sentence, says: When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple. The equivalent section from Mark says: And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God. The equivalent sentence from Luke says: And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God. The equivalent section from John says: And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews.

We read earlier that Jesus was crucified at noon and died about 3 PM (Matthew 27:45). Even is about 6 PM. So, for those people who care about numbers and hours, here they are as related to the death of Jesus. The time is reported by Matthew and Mark, as reported above. Matthew reports it for the legal record and Mark reports is because servants must pay attention to time so that they can prepare for events to be done on time.

The next thing that we read about is Joseph of Arimathaea. Earlier in this note we dealt with references to him. Matthew mentions, for the legal record, that he was a rich man (and)...was Jesus' disciple. However, John explains that he was a disciple of Jesus, but secretly for fear of the Jews. As a counsellor, his business and riches came from the Jews who were very involved in crucifying Jesus. God let him gain riches so that he would provide the sepulchre where Jesus was buried. However, in God's time, he had to reveal his true loyalty and so does God require of all who are truly saved.

Luke reports that he was a good man, and a just: (The same had not consented to the counsel and deed of them. This report from Luke, and the report from John about Nicodemus, show us that there are certain things that a true disciple can not support.

The last thing that we see in these equivalent sections is that it was the preparation, that is, the day before the sabbath. Joseph knew that the Jews would demand that the legs of the crucified men be broken, so that they died, and that the bodies be taken down so that there would not be a curse on the land (Deuteronomy 21:23; Galatians 3:13). Since Jesus had been dead for three hours, Joseph worked up the courage to go and ask for the Body so that they could at least start the procedures for burial.

The Second Equivalent Section, of our current sentence, says: He went to Pilate, and begged the body of Jesus. The equivalent section from Mark says: and went in boldly unto Pilate, and craved the body of Jesus. The equivalent section from Luke says: This man went unto Pilate, and begged the body of Jesus. The equivalent section from John says: besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. Prior sentences in the Gospel of John report that the Jewish religious leaders besought Pilate that their legs might be broken, and that they might be taken away, for the reasons already explained. And, John also reports what the soldiers did, as a result of that request. But, the other Gospel writers do not report those events because they are a fulfillment of prophecy and, therefore, are interesting to the spiritual perspective but not to any physical perspective.

In addition to what came before our current sentence, our next sentence says: Then Pilate commanded the body to be delivered, with the word Then meaning: 'as a result of the events of this sentence'. Therefore, it is important that we keep contextual requirements in mind.

In the Second Equivalent Section, and the equivalent reports from the other Gospel accounts, we read that Joseph was bold in his request but that he begged / besought / craved the body of Jesus. Each of the words used, by the Gospel writers, tell us of his attitude (craved) and his action (begged / besought) with the attitude and action matching. And, the rest of our chapter gives us more details about his attitude and his action.

Please see the note for Mark 4:35 about the phrase the even. The functional definition for this word is: 'sunset'. Forms of this word are used, in this Gospel, in: Matthew 8:16; Matthew 26:20; Matthew 27:57. Please also see the note for John 20:19 about the word evening. Forms of the word evening are used, in this Gospel, in: Matthew 14:15; Matthew 14:23; Matthew 16:2. Please also see the note for Mark 11:11 about the word eventide.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition for this word is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'. Please also see the note for 1Corinthians C1S2 about the word enriched.

Please see the note for John 1:35-36 about the word disciple. The functional definition for this word is: 'A learner; a scholar; one who receives or professes to receive instruction from another'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mr 15:42-43; Lu 23:50-51; Joh 19:38-42 Arimathaea. 1Sa 1:1; 7:17 General references. exp: Mr 15:42.
General references. Mr 15:44-46; Lu 23:52-53'.

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C27-S58 (Verse 58) Pilate commanded the release.
Then Pilate commanded the body to be delivered.

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

This sentence is a fulfillment of Isaiah 53:9.

Our sentence starts with the word Then, which means: 'as a result of the events of the prior sentence'. That is, as a result of Joseph begging and of Pilate verifying that it was true that Jesus was dead. In related sentences, Mark tells us: And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. And when he knew it of the centurion, he gave the body to Joseph. And, John tells us that Joseph: besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:44-46; Lu 23:52-53'.

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C27-S59 (Verse 59-60) Joseph put the body of Jesus in his own new tomb.

Equivalent Section: He placed the body in the sepulchre.

And when Joseph had taken the body,
he wrapped it in a clean linen cloth,
And laid it in his own new tomb,
which he had hewn out in the rock:.

Equivalent Section: He closed the sepulchre.

and he rolled a great stone to the door of the sepulchre,
and departed..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus.

Matthew 27:59-60; Mark 15:46; Luke 23:53 and John 19:40-42 tell us about Joseph putting the body of Jesus into a sepulchre that was hewn in stone, wherein never man before was laid In addition, they rolled a great stone to the door of the sepulchre, and departed.

The details vary in the different accounts and we do not have equivalent sentences. John tells us that Nicodemus helped Joseph and that they took the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. John also tells us that the sepulchre was new and near where Jesus had been crucified. Finally, John also tells us There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. Since this sepulchre belonged to Joseph, we can see God working to have him choose that spot for his own sepulchre. We are also told, by Luke, that it was hewn in stone, wherein never man before was laid. In addition, Matthew and Mark tell us that they rolled a stone unto the door of the sepulchre. Further, all four (4) Gospel writers tell us that the women who were at the cross beheld where he was laid. Finally, Luke adds that the women returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

Our next sentence tells us about the women, but only Matthew tells us about what is in the remainder of the chapter. That is because the rest is part of the legal record that God used to judge the Jewish religious leaders. However, their judgment was of no interest to the other Gospel writers.

Please see the note for Luke 2:7 about the word wrap. The functional definition for this word is: 'Wound; folded; inclosed'.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20; and Colossians C3S5 about the phrase unclean spirits.

Please see the note for Luke 16:19-21 about the word linen. Easton's Bible Dictionary defines this word as: '(1.) Heb, pishet, pishtah, denotes "flax," of which linen is made (Isa 19:9); wrought flax, i.e., "linen cloth", Le 13:47-48,52,59; De 22:11. Flax was early cultivated in Egypt (Ex 9:31), and also in Palestine (Jos 2:6; Ho 2:9). Various articles were made of it: garments (2Sa 6:14), girdles (Jer 13:1), ropes and thread (Eze 40:3), napkins (Lu 24:12; Joh 20:7), turb and (Eze 44:18), and lamp-wicks (Isa 42:3). (2.) Heb buts, "whiteness;" rendered "fine linen" in 1Ch 4:21; 15:27; 2Ch 2:14; 3:14; Es 1:6; 8:15, and "white linen" 2Ch 5:12. It is not certain whether this word means cotton or linen. (3.) Heb bad; rendered "linen" Ex 28:42; 39:28; Le 6:10; 16:4,23,32; 1Sa 2:18; 2Sa 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. the word is from a root signifying "separation." (4.) Heb shesh; rendered "fine linen" Ex 25:4; 26:1,31,36, etc. In Pr 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." the word denotes Egyptian linen of peculiar whiteness and fineness (byssus). the finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. this was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Ge 41:42). (5.) Heb 'etun. Pr 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb sadin. Pr 31:24, "fine linen;" in Revised Version, "linen garments" (Jg 14:12-13; Isa 3:23). from this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mr 14:51-52; 15:46; Mt 27:59. the word "linen" is used as an emblem of moral purity (Re 15:6). In Lu 16:19 it is mentioned as a mark of luxury'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for Mark 5:2-4 about the word tomb. The functional definition for this word is: 'place where the dead are buried'. Forms of this word are used, in this Gospel, in: Matthew 8:28; Matthew 23:29; Matthew 27:60.

Please see the note for Luke 3:9 about the word hewn. The functional definition for this word is: 'Cut and made smooth or even; chopped; hacked; shaped by cutting or by a chisel'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

Please see the note for 2Corinthians 2:12-13 about the word door. The functional definition for this word is: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing'.

Please see the note for John 19:41 about the word sepulchre. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were buried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 23:53.
in his. Isa 53:9 a great. Mt 27:66; 28:2; Mr 16:3-4; Lu 24:2; Joh 20:1 General references. exp: Lu 23:53.'.

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C27-S60 (Verse 61) the women watched.

And there was Mary Magdalene,
and the other Mary,
sitting over against the sepulchre..

Starting in Matthew 27:51, and continuing through the rest of the chapter, we read about the reaction of various people to the death of Jesus. Please see the note for Matthew 27:59-60 about how the body of Jesus was taken from the cross and placed in the sepulchre.

Matthew 27:61; Mark 15:42-47 and Luke 23:55 report that the women who were at the cross were also at the sepulchre.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Mary Magdalene. Mt 27:56 exp: Mt 28:1. General references. exp: Mr 15:47; Lu 23:55.'.

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C27-S61 (Verse 62-63) the religious leaders remembered the prophecy.

Now the next day,
that followed the day of the preparation,
the chief priests and Pharisees came together unto Pilate,
Saying,
Sir,
we remember that that deceiver said,
while he was yet alive,
After three days I will rise again..

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights.

Matthew 27:62-66 tells us that the Jewish leaders requested a watch on the sepulchre because Jesus said that He would rise from the dead and they wanted to assure that there was no fraudulent claim of resurrection. Pilate granted their request. Then Matthew 28:2-4 tells us that there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it...And for fear of him the keepers did shake, and became as dead men What is important for this sentence is that the watch were pretending to be dead when these women arrived. Therefore, the watch did not answer any questions. At some point the watch left but at no point does it appear that they interacted with any believer.

Please see the note for John 19:31 about the words prepare / preparation. The functional definition for this word is: 'In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

Please see the note for John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. That note has a lot of doctrine and references from other commentators to help the Bible student to understand about this group.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the noteMatthew 21:30 about the word sir. The Morrish Bible Dictionary defines this word as: 'In Ge 43:20 the word is adon, often translated 'Lord.' In the Acts (except in Ac 16:30) the word is ἀνίρ, 'man,' and is used as a term of respect. In all other places in the N.T. the word is κύριος, commonly translated 'Lord': in these cases the context determines how it should be rendered'.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the notes for Romans C7S15 and 1Corinthians C3S18 about the word deceived. The functional definition for this word is: 'Misled; led into error; beguiled; cheated; deluded'. Please also see the notes for Romans C1S16 and Matthew 13:5 about the phrase deceit. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies Section for links to where the Bible tells us about Resurrection from the Dead. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the day. Mt 26:17; Mr 15:42; Lu 23:54-56; Joh 19:14,42 the chief priests. Mt 27:1-2; Ps 2:1-6; Ac 4:27-28 General references. exp: Ps 83:4; Mt 28:12; Mr 15:42; Lu 23:54.
that deceiver. Lu 23:2; Joh 7:12,47; 2Co 6:8 After. Mt 16:21; 17:23; 20:19; 26:61; Mr 8:31; 10:34; Lu 9:22; 18:33; 24:6-7; Joh 2:19 exp: Lu 2:46. General references. exp: Ps 83:4; Mt 28:12.'.

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C27-S62 (Verse 64) they tried to thwart God from fulfilling prophecy.

Equivalent Section: the request.

Command therefore that the sepulchre be made sure until the third day,
lest his disciples come by night,
and steal him away,
and say unto the people,
He is risen from the dead:.

Equivalent Section: Why.

so the last error shall be worse than the first..

This request was made by the Jewish religious leaders. However, they could not stop the resurrection with their lies. All that they did was make sure that there were more witnesses to the resurrection.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The time when the sun is on the other side of the world.'. This word is used symbolically several ways in the Bible. The note for this word, in the Book Study on John, gives us several of those symbolic meanings along with the Bible references.

Please see the note for Romans 13:9 about the word steal. The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'.

Please see the note for Hebrews 9:7-10 about the word error. Webster's 1828 dictionary defines this word as: 'to wander. A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true. Error may be voluntary, or involuntary. Voluntary, when men neglect or pervert the proper means to inform the mind; involuntary, when the means of judging correctly are not in their power. An error committed through carelessness or haste is a blunder. Charge home upon error its most tremendous consequences. 1. A mistake made in writing or other performance. It is no easy task to correct the errors of the press. Authors sometimes charge their own errors to the printer. 2. A wandering; excursion; irregular course. Driv'n by the winds and errors of the sea. this sense is unusual and hardly legitimate. 3. Deviation from law, justice or right; oversight; mistake in conduct. Say not, it was an error. Eccles.5. 4. In scripture and theology, sin; iniquity; transgression. Who can understand his errors? Cleanse thou me from secret faults. Ps.19'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

Please see the note for Luke 11:26 about the word worse. The functional definition for this word is: ' More evil; more bad or ill; more depraved and corrupt; in a moral sense. More bad; less perfect or good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and steal. Mt 28:13 so. Mt 12:45 exp: Mt 12:40. General references. exp: Ps 83:4; Mt 28:12.'.

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C27-S63 (Verse 65) Pilate agreed to their request.

Equivalent Section: Pilate agreed.

Pilate said unto them,
Ye have a watch:.

Equivalent Section: Pilate doubted.

go your way,
make it as sure as ye can..

If we really consider what Pilate says here, we have to conclude that Pilate was not sure if Jesus would rise from the dead or if he would not do so. Many people are in the same position of being not sure and of not deciding how they will personally respond to the Gospel. All who die that way go to Hell.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

Please see the note for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'how we get from where we are at to our destination'. Please also see the note for Mark 1:3 about the phrase way of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'make. Mt 28:11-15; Ps 76:10; Pr 21:30 General references. exp: Ps 83:4.'.

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C27-S64 (Verse 66) the watch made the sepulchre sure.

So they went,
and made the sepulchre sure,
sealing the stone,
and setting a watch..

Here we see them do everything humanly possible to assure that their was no deceit about the resurrection. However, while they thought that they would prevent the resurrection, all that they really did is assure us that it was true and not done by human intervention.

Please see the note for 1Corinthians C9S5 about the word seal. Webster's 1828 dictionary defines this word as: 'n. L. sigillum. 1. A piece of metal or other hard substance, usually round or oval, on which is ingraved some image or device, and sometimes a legend or inscription. this is used by individuals, corporate bodies and states, for making impressions on wax upon instruments of writing, as an evidence of their authenticity. the king of England has his seal and his privy seal. Seals are sometimes worn in rings'.

Please see the note for Colossians C1S6 about the word settle. The functional definition for this word is: 'Placed; established; determined; composed; adjusted'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and made. Every thing was here done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish. sealing. Da 6:17; 2Ti 2:19 General references. exp: Jos 10:18; Ps 83:4.'.

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Matthew Chapter 28

links to sentences in this chapter:

C28-S1 (Verse 1), C28-S2 (Verse 2), C28-S3 (Verse 3-4), C28-S4 (Verse 5), C28-S5 (Verse 6), C28-S6 (Verse 6), C28-S7 (Verse 7), C28-S8 (Verse 8), C28-S9 (Verse 9), C28-S10 (Verse 9), C28-S11 (Verse 10), C28-S12 (Verse 11), C28-S13 (Verse 12-13), C28-S14 (Verse 14), C28-S15 (Verse 15), C28-S16 (Verse 16), C28-S17 (Verse 17), C28-S18 (Verse 18), C28-S19 (Verse 19), C28-S20 (Verse 20)'.

Please use This link to see the chapter summary.

Chapter theme: the Resurrection

Please see the Sections called Sequence of the Resurrection of Jesus, and Appearances of Jesus Christ After the Resurrection, in Doctrinal Study called Gospel Time Sequences about these events. Please also see the Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. The main place that this Gospel reports this event is found in Matthew 28:1-10. Please also see the Prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to where prophecy was fulfilled. Please also see the note for John 20:2-LJC for Bible references and evidences which show us that the risen Jesus is Lord (God).

Matthew 28:1-10; Mark 16:9 and John 20:11-17 all report that Jesus appeared after His resurrection to Mary Magdalene and other women.

Matthew 28:1; Mark 16:1-2; Luke 24:1 and John 20:1 all tell us that Several women came to the sepulchre on the first day of the week.

Matthew 28:2-4 tells us that there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it...And for fear of him the keepers did shake, and became as dead men. These keepers were the Roman soldiers assigned as a watch because the Jewish religious leaders requested a watch on the sepulchre (Matthew 27:62-66). Jesus had said that He would rise from the dead and the Jewish religious leaders wanted to assure that there was no fraudulent claim of resurrection. Pilate granted their request. What is important for this sentence is that the watch were pretending to be dead when these women arrived. Therefore, the watch did not answer any questions. At some point the watch left but at no point does it appear that they interacted with any believer.

Matthew 28:2-4 tells us that an angel rolled the stone away from the door to the sepulchre. Mark 16:3-4; Luke 24:2 and John 20:1 tell us that the women found the stone rolled away from the sepulchre. It would appear that they did not witness the angel rolling away the stone.

Matthew 28:2 tells us that Mary Magdalene runneth, and cometh to Simon Peter and (John) and saith unto them, they have taken away the Lord out of the sepulchre, and we know not where they have laid him. The entire account of Jesus dealing with Mary Magdalene is mainly found in the Gospel of John.

After this we have the report in Matthew 28:3-10 which tells us that Peter and John inspected the sepulchre and then went away again unto their own home. They, apparently, later returned to the upper room later the same day because they were there when Jesus appeared there later that same day.

Matthew 28:5; Mark 16:5-7 and Luke 24:3-7 tell us that the women had to enter the sepulchre and saw a young man sitting on the right side, clothed in a long white garment. This was when the angel gave the message to the women who had come and were left after Mary Magdalene left.

Matthew 28:6-7 tells us the message from the angel to the women.

In Matthew 28:7; Mark 16:6 and Luke 24:6-7 we read that Jesus rose from the dead. John 20:1-18 does not say it literally but delivers the same message in a less direct manner. Please see the section called: Sequence of the Resurrection of Jesus for many Bible references to this fact. That section also has links to where the other Gospel accounts tell of incidents which Luke does not report.

Matthew 28:8 and Mark 16:8 tells us that the women took the message to the disciples in the upper room. Luke 24:8-11 says: It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not.

Matthew 28:9-10 tells us that Jesus met the other women and gave them a similar message as the angel gave to them at the sepulchre. This appearance was after He dealt with Mary Magdalene. Please see the note for John 20:17 for the explanation of this truth.

Matthew 28:11-15 tells us that the watch had left and went to the Jewish leaders with the true account of the resurrection. They paid the watch, and assured their safety, so long as the watch supported the fraudulent claim that they spread. This appears to happen during the day while the disciples were busy with other things.

Matthew 28:16 tells us: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. After that Matthew doesn't tell us any more events which fit into the sequence but ends his Gospel with his portion of the 'Great Commission'. Their going to Galilee, appears to be several days after the first day of the resurrection of Jesus. This is, apparently, when John 21 occurs. It also appears that the disciples returned to the upper room and were there when Jesus returned to Heaven (Acts 1) and when the Holy Ghost was given to them (Acts 2).

Matthew 28:18-19; Mark 16:15-18; Luke 24:45-49 and Acts 1:8 report that Jesus commissioned the apostles, and us, to do the 'Great Commission'. Please see the message called The Great Commission for more details.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. Christ's resurrection is declared by an angel to the women.
9-10. He himself appears unto them.
11-15. the chief priests give the soldiers money to say that he was stolen out of his sepulchre.
16-17. Christ appears to his disciples,
18-20. and sends them to baptize and teach all nations.'.

C28-S1 (Verse 1) the women went to the sepulchre.

In the end of the sabbath,
as it began to dawn toward the first day of the week,
came Mary Magdalene and other women and the other Mary to see the sepulchre..

Please see the Section called Sequence of the Resurrection of Jesus in Doctrinal Study called Gospel Time Sequences for Bible references to the resurrection. Please see the notes under the Prophecies and Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the note for John 20:2-LJC for Bible references and evidences which show us that the risen Jesus is Lord (God).

Jesus appeared after His resurrection to Mary Magdalene and other women as reported in Matthew 28:1-10; Mark 16:9 and John 20:11-17. The time sequence of events on that first day can be confusing. If that is something that interests the reader, pleaser see the Sections called Sequence of the Resurrection of Jesus;, and Appearances of Jesus Christ After the Resurrection, in Doctrinal Study called Gospel Time Sequences about these events.

The first day of the week is Sunday. But, remember that the Jews, at that time, counted the day as starting at sunset the prior evening. Therefore, dawn is well into the third day after Jesus was crucified.

Reportedly, the disciples were not allowed to completely prepare the body of Jesus for burial, when they put His body into the sepulchre, because it was the start of the High sabbath and they were not allowed to do any more work until the first day of the week. Therefore, these women were coming to finish preparing the body of Jesus for burial.

Matthew may be referring to the mother of Jesus when he writes the other Mary. I can not say for sure since there were so many Mary.

Mark 16:1-3 and Luke 24:1 tells us about the preparation that the women made before going to the sepulchre. John 20:1, as well as the references in Mark and Luke, confirm the time of day when the women went to the sepulchre.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Please see the note for 2Peter 1:19 about the words dawn / dawning. The International Standard Bible Encyclopedia defines this word as: 'don: the word means the approach of the morning light, the breaking of the day. there are several words in the Bible that indicate this. nesheph, "twilight" of the morning (Job 7:4; Ps 119:147). the same word is used for evening twilight (1Sa 30:17; 2Ki 7:5,7); penoth ha-boqer, "the turning" of the morning, the change from darkness to light, approach of the morning (Jg 19:26); 'aph`-appe shachar, "the eyelids" of the morning (Job 3:9; 41:18 (10)); aloth ha-shachar, "the ascent" or "rise" of the morning (Jos 6:15); epi-phosko, "to grow light," the approach of the dawn (Mt 28:1; Lu 23:54 margin); diaugazo, "to grow bright, "lustrous" (2Pe 1:19), "until the day dawn"; figurative of the Second Coming of Christ (compare 2Pe 1:16). H. Porter'.

Please see the note for John 20:1 about the phrase first day of the week. This day is called 'Sunday'. The church meets on 'Sunday' to celebrate the resurrection of the Lord. The church no longer keeps the religious part of the Mosaic Law, which includes the commandment to keep holy the sabbath (Exodus 20:8). [Ask anyone from the religions who claim we have to keep it to name the 50 sabbaths which are not on Saturday.] It was exactly this failure to properly study all of the scriptures, and to understand the Biblical truths about sabbath which let the Roman Catholic Church to start teaching the doctrinal error called 'Good Friday'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the end. the Hebrew word Schabbath, from which our English word is derived, signifies rest, and is applied to all solemn festivals, equally with that one day of every week devoted to the worship of God; Eze 20:21, "they polluted my sabbaths." three evangelists say, the transaction recorded in this verse, occurred upon the first day of the week, early in the morning, about sunrising, and John says, while it was yet dark. Opse G3796 sabbaton G4521, does not signify "in the evening of sabbath," but "sabbaths." Hence, the great feast having been concluded, the term "end of the sabbaths" denotes the time very clearly. Again, it may be observed that the Jews, speaking of their passover, sometimes speak according to their civil computation, wherein they measured their days from sun-rising to sun-rising. Sometimes according to their sacred computation, which was from sun-set to sun-set. this reconciles Nu 28:18, which seems to make the fourteenth day of the first month, the first day of unleavened bread. Mr 16:1-2; Lu 23:56; 24:1,22; Joh 20:1-10 Mary Magdalene. Mt 27:56,61 exp: Mr 15:40. General references. exp: Da 6:19; Mr 15:47; Ac 10:40.'.

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C28-S2 (Verse 2) The angel of the Lord...rolled back the stone from the door.

Equivalent Section: the sign from God.

And,
behold,
there was a great earthquake:.

Equivalent Section: the messenger from God.

for the angel of him the Lord descended from heaven,
and came and rolled back the stone from the door,
and sat upon it..

Jesus appeared after His resurrection to Mary Magdalene and other women as reported in Matthew 28:1-10; Mark 16:9 and John 20:11-17. Please see the Section called Sequence of the Resurrection of Jesus in Doctrinal Study called Gospel Time Sequences for Bible references to the resurrection. Please also see the Table of Miracles in the Gospels. Please use the link in the sentence, above, for Bible references and evidences which show us that the risen Jesus is Lord (God).

We next read about an earthquake in the Second Step of Matthew 27:51-53, which tell us about when Jesus died, and went into Hell which is in the center of the Earth. Now, our current sentence tells us about when He rose from the dead and the angel of the Lord descended from heaven, and came and rolled back the stone from the door of the sepulcher where Jesus had been buried.

In addition, our next sentence tells us that And for fear of him the keepers did shake, and became as dead men. Back in Matthew 27:62-66, we were told that the Jewish leaders requested a watch on the sepulchre because Jesus said that He would rise from the dead and they wanted to assure that there was no fraudulent claim of resurrection. Pilate granted their request. What is important for this sentence, and the next sentence, is that the watch were pretending to be dead when the women arrived. Therefore, the watch did not answer any questions. At some point the watch left but at no point does it appear that they interacted with any believer.

Next, Matthew 28:2-4 tells us that an angel rolled the stone away from the door to the sepulchre. Mark 16:3-4; Luke 24:2 and John 20:1 tell us that the women found the stone rolled away from the sepulchre. It would appear that they did not witness the angel rolling away the stone.

Thus, the women came expecting to have trouble getting into the sepulchre and finish preparing the body of Jesus for burial. What they found was totally different.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information from one person to another'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down; applicable to any kind of motion or of body'.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 27:51-53; Ac 16:26; Re 11:19 exp: Re 6:12. was. or, had been. For. Mr 16:3-5; Lu 24:2-5; Joh 20:1,12-13; 1Ti 3:16; 1Pe 1:12 General references. exp: Job 37:1; Lu 24:2; Ac 10:40.'.

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C28-S3 (Verse 3-4) What the angel looked like.

Equivalent Section: He was very scary to look at.

His countenance was like lightning,
and his raiment white as snow:.

Equivalent Section: the soldiers pretended to be dead.

And for fear of him the keepers did shake,
and became as dead men..

The angels are completely obedient to God, but that does not mean that they have to like everything that God does. In addition, 1Peter 1:12 lets us know that God reveals things to man that He does not reveal to angels. Thus, this angel of the Lord had a job to roll back the stone from the door and deliver a message to the believers. He did not have to do anything to help the lost Roman soldiers who probably participated in beating Jesus. While he could not start a fight with them, and remain righteous, he probably gave them a look daring all of them to try and do something. That is what I imagine our sentence means when it says His countenance was like lightning. And, our sentence tells us that the Roman guard pretended to be dead. These were the watch that the religious leaders asked Pilate to assign and make sure that the disciples did not steal the body of Jesus. These same soldiers were given money, from the religious leaders, to lie and claim that the disciples stole the body. However, when they first saw the angel of the Lord, they wanted no part of a fight with him and lay down and pretended to be dead. That is what our sentence means when it says: and for fear of him the keepers did shake, and became as dead men.

Our sentence also tells us that his raiment white as snow. There can be no doubt that this was a great difference from how the rough and dirty Roman soldiers looked. It also was totally different from how any other soldier looked in that day. They also would have understood that no one, of that day, could get their clothes that clean. And, stupid soldiers would not have been sent to guard against deception by the disciples, which is why they were assigned to watch. Therefore, there can be no doubt that these soldiers understood that the angel of the Lord represented God and a power well beyond any power that they had ever encountered or heard about. This realization is why they pretended to be dead.

Mark 16:4-5 tells us: And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. So, apparently, after the angel of the Lord scared the soldiers, and made sure that they would not cause trouble, he went into the sepulchre and waited for the women there. Please notice that his countenance and way of dealing with the women was totally different. (Please see the next sentence for the attitude of the angel as he spoke to these women.) Only fools believe that God makes no difference in how He deals with people based upon their beliefs and service to God.

Next, Luke 24:2-5 tells us: And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?. So, apparently, they did not notice the soldiers or ignored them because they saw the stone rolled away. And, they went in and looked around, then noticed the men standing by them in shining garments, who said what Matthew reports and what Luke reports.

In addition, we have what John 20:1-2 reports. Apparently, Mary Magdalene ran to tell Peter and John before she saw the angels. She did not get the message that the other women received and we see the Gospel accounts reporting her having different experiences due to the resurrection.

Please see the note for 2Corinthians 3:7-8 about the word countenance. The functional definition for this word is: 'Appropriately, the human face; the whole form of the face, or system of features; visage'.

Please see the note for Matthew 7:24-25 about the word liken. The functional definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for Luke 17:24 about the word lightning. Easton's Bible Dictionary defines this word as: 'frequently referred to by the sacred writers (Na 1:3-6). thunder and lightning are spoken of as tokens of God's wrath (2Sa 22:15; Job 28:26; 37:4; Ps 135:7; 144:6; Zec 9:14). they represent God's glorious and awful majesty (Re 4:5), or some judgment of God on the world (Re 20:9)'.

Please see the note for Matthew 5:36 about the word white. The functional definition for this word is: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

We find forms of the word keeper occurring 42 times in 41 verses of the Bible and, in the New Testament, in: Matthew 28:4; Acts 5:23; Acts 12:6; Acts 12:19; Acts 16:27; Acts 16:36; Titus 2:5. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with'. The word kept is the past-tense form of the word keep. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'countenance. Mt 17:2; Ps 104:4; Eze 1:4-14; Da 10:5-6; Re 1:14-16; 10:1; 18:1 his raiment. Mr 9:3; 16:5; Ac 1:10; Re 3:4-5 General references. exp: Job 37:1; Eze 1:13.
the. Mt 28:11; 27:65-66 shake. Job 4:14; Ps 48:6; Da 10:7; Ac 9:3-7; 16:29; Re 1:17 General references. exp: Job 37:1.'.

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C28-S4 (Verse 5) the angel told the women that he knew why they were there.

Equivalent Section: Message of peace.

And the angel answered and said unto the women,
Fear not ye:.

Equivalent Section: Message of assurance.

for I know that ye seek Jesus,
which was crucified..

Mark 16:6 and is an equivalent sentence. Luke 24:4-9 tells about the same time but gives us ttally different details. Both sentences all tell us that the women had to enter the sepulchre and that they saw the angel(s) in the sepulchre this was when the angel gave the message to the women who had come and were left after Mary Magdalene left. Our current sentence, and the equivalent sentences, tell us what the angel said.

The First Equivalent Section, of our current sentence, says: And the angel answered and said unto the women, Fear not ye. The equivalent section from Mark says: And he saith unto them, Be not affrighted. So, the first thing that he dealt with was their fear so that they could clearly understand, and remember, the message that he gave to them.

The Second Equivalent Section, of our current sentence, says: for I know that ye seek Jesus, which was crucified. The equivalent section from Mark says: Ye seek Jesus of Nazareth, which was crucified. Please notice the word which. It is not a grammatical error but lets us know that Jesus is being used as a role (like the word husband) of the Son of God. It is the role that Son of God used to live and die as a literal physical man. However, he is no longer using that role but is now in the role of God (Lord Jesus).

The next few sentences of this Gospel account tell us some of the message that the angel gave to the women. Mark and Luke also give us information not reported by Matthew. Please compare all accounts to understand the full message given to these women.

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. Please also see the note called The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Fear. Isa 35:4; 41:10,14; Da 10:12,19; Mr 16:6; Lu 1:12-13,30; Heb 1:14; Re 1:17-18 exp: Ge 15:1; Hag 2:5. ye seek. Ps 105:3-4; Lu 24:5; Joh 20:13-15; Heb 1:14 General references. exp: Lu 1:30.'.

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C28-S5 (Verse 6) the angel told the women that Jesus was risen.

Equivalent Section: the truth.

He is not here:.

Equivalent Section: Why.

for he is risen,
as he said..

Matthew 28:6-7; Mark 16:6-7 and Luke 24:4-9 all tell us the message from the angel to the women. Each Gospel account gives us different details but they do not conflict. Please see all of the sentences, and their associated notes, in order to understand all that was involved.

Our First Equivalent Section tells us about the fulfillment of prophecy. Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for other Bible references to where this prophecy was fulfilled. In addition, the Second Equivalent Section is a direct reference to prophecy given by Jesus about His resurrection. Please see the Prophecies Section of the Significant Gospel Events Study for other Bible references to where Jesus these prophecies and to other related prophecies.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 12:40; 16:21; 17:9,23; 20:19; 26:31-32; 27:63; Mr 8:31; Lu 24:6-8,23,44; Joh 2:19; 10:17 Come. Mr 16:6; Lu 24:12; Joh 20:4-9 General references. exp: Joh 11:34; Ac 13:30.'.

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C28-S6 (Verse 6) the angel provided evidence that the women could see.

Come,
see the place where the Lord lay..

Jesus appeared after His resurrection to Mary Magdalene and other women as reported in Matthew 28:1-10; Mark 16:9 and John 20:11-17. Please see the Section called Sequence of the Resurrection of Jesus in Doctrinal Study called Gospel Time Sequences for Bible references to the resurrection. Please see the Table of Miracles for links to this, and other, miracles found in the Gospels. Please see the Prophecies Section for links to where the Bible tells us about Resurrection from the Dead.

Please use the link in the sentence outline, above, to see links to where the Bible tells us that the risen Jesus 1s Lord and God. Please also note that, in the second prior sentence, the angel said: I know that ye seek Jesus, which was crucified. The women were seeking the body of the literal physical man Who was crucified. Yes, Jesus died as a 'literal physical man', but He rose as Lord and God, which is why the angel uses the role of Lord in this sentence where he used the role of Jesus in the second prior sentence. And, as explained in the note for the second prior sentence, the use of the word which is not a grammatical error. Between these sentences, the Bible is telling us about the permanent role change of the Son of God.

The third Equivalent Section of Mark 16:6 and the First Equivalent Section of Luke 24:6-7 are equivalent. Thus, it should be apparent that, even though the sentence structures are not the same between various Gospel accounts, the message is the same. The equivalent section from Mark says: he is risen; he is not here. The equivalent section from Luke says: He is not here, but is risen.

Matthew continues from this sentence and reports the angel giving commands, from the Lord, to take a message to his disciples. This is the perspective of a Lord. Mark continues with: behold the place where they laid him, before reporting that the angel commanded them to take a message to his disciples. This is the perspective of a servant because they verified their facts before delivering the message. Then Luke continues with a reminder of the prophecies that Jesus made, as a 'literal physical man', before He died. These are the evidences from one man to other men that Jesus was speaking for God because only God can give detailed and exact prophecies and then make them come true exactly as spoken. After reminding them of the prophecies, Luke reports that they remembered his words, And returned from the sepulchre, and old all these things unto the eleven, and to all the rest. Thus, Luke reports the perspective that men require in order to believe that the message is from God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Come. Mr 16:6; Lu 24:12; Joh 20:4-9 General references. exp: Joh 11:34; Ac 13:30.'.

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C28-S7 (Verse 7) the angel told the women to report the truth to the other believers.

Equivalent Section: What to do.

First Step: Act now.

And go quickly,
and tell his disciples that he is risen from the dead;.

Second Step: Why.

and,
behold,
he goeth before you into Galilee;.

Third Step: the result to expect.

there shall ye see him:.

Equivalent Section: the angel delivered the command.

lo,
I have told you..

In Matthew 28:9-10, we read that the resurrected Jesus met them, as they went, and gave them the same command as the angel gives them in this sentence. However, it appears to me as if they did not obey right away. Matthew 28:16 tells us that they did obey. But, the accounts from Luke and John relate details which let us know that the disciples were surprised, and caught unbelieving, when the resurrected Jesus showed up and proved that He was truly resurrected from the dead. In fact, John 20:26 tells us: And after eight days again his disciples were within, and thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Obviously, thomas had not yet met the resurrected Jesus in Galilee. They did go there, eventually, and that appears to be when and where John 21 occurs.

As explained in the note for the prior sentence, we get the same messages in the accounts from Matthew, Mark and Luke, but they each provide different details and the sentences are not very equivalent. In addition, John reports totally different things which occurred. And, even with these differences, we have no conflict. What we have is additional understanding if we actually compare what is reported as it is actually reported.

Turn on your brain. The religious liars and Bible critics claim that there must be conflicts because the Gospel accounts do not fulfill a totally ridiculous requirement which is never met. Have any four (4) people go experience something that happens over several days and then ask each, independently, to report what happened. You are never going to get four (4) people to report the exact same thing using the exact same sentences and the exact same words. But that is the criteria demanded by the religious liars and Bible critics. All throughout this Study I have provided more cross references than any other work that I know of. I have not skipped any part of this Gospel, nor of any of the other Gospel accounts. I not only told where the accounts matched but provided a comparison to the single word level and showed how the various accounts fit together without conflicts. And, I have done this for all parts of all of the Gospel accounts. As I wrote, I know of no other work which provides as complete and as detailed analysis. And, I have shown how the religious liars and Bible critics insist that we use a wrong method of analysis in order to produce their errors. And, I have explained that the errors are not due to the perfect word of God, but are strictly due to their wrong methods of analysis. Yes, they do create errors but they are pointing at the wrong source of their errors.

I have consistently shown that there are no errors if a proper method of analysis is used. I have shown that I am using rules for analysis which never change such as universal English sentence structure, usage of punctuation and word definitions which are based upon how the Bible actually uses words and with word definitions which never change. I know of no religious liar or Bible critic who has done the same. Instead of allowing you to verify the basis of their claims, they require people to believe that their mortal opinion is greater that the immortal and never changing word of God.

I am putting this explanation here because, while we can find matching parts in the remainder of the Gospel accounts, they are not similar enough to do a sentence and word comparison. However, if the reader uses the references provided and truly, and prayerfully, considers what is reported, they will see that there is no conflict.

I saw a part of a TV show where some foolish woman was complaining at a preacher. She presented herself as some type of valid expert on the Bible while she spouted lies from Bible critics. Her basis of complaint was, literally, that all Gospel accounts did not report the exact same thing and in the exact same time sequence. She actually complained about John 'going off on some wild story that nobody else reported'. Now, I can imagine her reaction to someone claiming that she must be a liar if her own criteria were applied to her report and her friends reports about some thing that they all experienced which took at least a full day.

The point is that many people prove themselves to be fools when they believe what someone else claims and fail to use their own brain to determine if what that other person claimed is reasonable or not. Bible critics who claim that all of the Gospels must report the same thing the same way are imposing a totally unreasonable criteria on the Bible and anyone who believes them proves themselves to be a fool. Answer one simple question. If they all told us the same thing and old it in the same way then why is there more than one Gospel account?

Mark 16:6-7 and Luke 24:5-7 tell us what the angels said to the4 women, but each Gospel gives us different details. As written many other times, this is not a conflict. The angels said several things and each Gospel writer selected only part of that the angels said for what they chose to report.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Luke 18:28 about the word lo. Webster's 1828 defines this word as: 'exclaim. Look; see; behold; observe. this word is used to excite particular attention in a hearer to some object of sight, or subject of discourse. Lo, here is Christ. Matt 24. Lo, we turn to the Gentiles. Acts 13'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'go. Mt 28:10; Mr 16:7-8,10,13; Lu 24:9-10,22-24,34; Joh 20:17-18 he goeth. Mt 28:16-17; 26:32; Mr 14:28; Joh 21:1-14; 1Co 15:4,6 lo. Mt 24:25; Isa 44:8; 45:21; Joh 14:29; 16:4 General references. exp: Mr 14:28; Lu 24:9,22.'.

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C28-S8 (Verse 8) the women obeyed.

First Step: they obeyed.

And they departed quickly from the sepulchre with fear and great joy;.

Second Step: they ran.

and did run to bring his disciples word..

Mark 16:8 tells us that the women took the message to the disciples in the upper room. It says: And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid. So, they returned directly and didn't stop for anyone. Then, Luke 24:8-11 says: And they remembered his words, And returned from the sepulchre, and old all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not. Our current account, in the next couple of sentences, tells us that they met the risen Jesus on the way and that He also sent a command. However, the main point of all of these Gospel accounts is that the women were not believed.

Now, Luke is naming the women and telling us the reaction that the women received. However, Luke does not say that they all reported the exact same thing at the exact same time and that all were together. The fact is that John reports that Mary Magdalene separated from the other women and had different experiences and made a different report at a different time. But, she was not believed any more than the other women were believed. Therefore, there is no conflict with Luke naming the women who delivered reports and with Luke reporting that none of them were believed even though they reported at different times with different details and based upon different experiences.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

Please see the note for John 19:41 about the word sepulchre. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament'.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Forms of the word joy are found in this Gospel in: Matthew 2:10; Matthew 13:20; Matthew 13:44; Matthew 25:21; Matthew 25:23; Matthew 28:8. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the note for 1Peter 4:4 about the word run. The functional definition for this word is: 'To move or pass quickly in almost any manner, as on the feet or on wheels'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Ezr 3:12-13; Ps 2:11; Mr 16:8; Lu 24:36-41; Joh 16:20,22; 20:20-21 General references. exp: Lu 24:9,22; Joh 4:28.'.

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C28-S9 (Verse 9) Jesus met them as they went to report.

And as they went to tell his disciples,
behold,
Jesus met them,
saying,
All hail..

This appearance was after He dealt with Mary Magdalene. Our sentence, and the next sentence, tells us that Jesus met the other women and gave them a similar message as the angel gave to them at the sepulchre. The doctrine of this sentence was dealt with in the prior notes and in the notes at the references provided.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Isa 64:5; Mr 16:9-10; Joh 20:14-16 All hail. Lu 1:28; Joh 20:19; 2Co 13:11 (Gr)'.

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C28-S10 (Verse 9) the women touched Jesus and worshipped Him.

And they came and held him by the feet,
and worshipped him..

By their action, they acknowledged that Jesus was / is 'God in human flesh'. No one else has ever resurrected from the dead by their own power.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and held. Song 3:3-4; Lu 7:38; Joh 12:3; 20:17; Re 3:9 worshipped. Mt 28:17; 14:33; Lu 24:52; Joh 20:28; Re 5:11-14 exp: Mt 8:2.'.

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C28-S11 (Verse 10) Jesus gave them an additional task.

Equivalent Section: He dealt with their fear.

Then said Jesus unto them,
Be not afraid:.

Equivalent Section: He commanded them.

go tell my brethren that they go into Galilee,
and there shall they see me..

This is almost the same instruction that the angel gave them and is reported in Matthew 28:7. (Please see the note for that sentence about the doctrine of this sentence.) the difference is that Jesus directed them to tell His brethren. John 7:5 told us: For neither did his brethren believe in him. The Bible does not say clearly, but indirectly lets us know that the half brothers and half sisters of Jesus were not saved until after the resurrection. Tothe best of my knowledge, they were the only lost people who saw the risen Jesus.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. Mt 28:5; 14:27; Lu 24:36-38; Joh 6:20 go. Mt 28:7; Jg 10:16; Ps 103:8-13; Mr 16:7 my. Mt 12:48-50; 25:40,45; Mr 3:33-35; Joh 20:17; Ro 8:29; Heb 2:11-18 General references. exp: Mr 14:28.'.

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C28-S12 (Verse 11) the Roman soldiers reported the Jewish religious leaders.

Now when they were going,
behold,
some of the watch came into the city,
and shewed unto the chief priests all the things that were done..

Matthew has been reporting what happened with the women who went to the sepulchre. Now he is reporting what happened with the Roman soldiers who were assigned to be there as a watch and how the Jewish religious leaders published a lie to save their own physical position. Please notice that our sentence starts with: Now when they were going. Apparently, the Roman soldiers pretended to be dead until after the women and the angels left.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'some. Mt 28:4; 27:65-66'.

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C28-S13 (Verse 12-13) the religious leaders bribed the soldiers to lie.

And when they were assembled with the elders,
and had taken counsel,
they gave large money unto the soldiers,
Saying,
Say ye,
His disciples came by night,
and stole him away while we slept..

History tells us that the punishment for a Roman soldier, who falls asleep while on guard duty, is the take the place of the escaped prisoner. That means that these soldiers were facing a possible crucifixion for this lie. Therefore, they each had to receive enough money to disappear and live well for the rest of their lives, and had to believe the promise of the next sentence, in order for them to go along with this lie. So, what we see here is a further conspiracy of lies.

Matthew is the only Gospel writer to report this and he reports it as part of the legal record.

Please see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'. Please also see the note for Hebrews 10:23-25 about the word assembly.

Please see the note for Mark 6:7-9 about the word money. The Morrish Bible Dictionary defines this word as: 'Mention is made of money as early as Ge 17:12-13, where persons are said to be 'bought with money;' and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. the names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together.
On the return of the Jews, B.C. 536, Persian money was used by them. this would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used'.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterize the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:3-4; 27:1-2,62-64; Ps 2:1-7; Joh 11:47; 12:10-11; Ac 4:5-22; 5:33-34,40
stole. Mt 26:64'.

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C28-S14 (Verse 14) the religious leaders assured the soldiers of protection.

And If this come to the governor's ears,
we will persuade him,
and secure you..

Our sentence starts with the word And, which adds it to the prior sentence. As explained in the note for the4 prior sentence, the Jewish religious leaders gave the Roman soldiers on the watch enough money to disappear and live off what they were given. This sentence adds a promise of protection from legal consequences for their supporting the lie.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived. It is often used symbolically in scripture'. Please also see the note for Mark 4:9 about the phrase ears to hear.

We find forms of the word secure in: Judges 8:11; Judges 18:7; Judges 18:10; Judges 18:27; Job 11:18; Job 12:6; Proverbs 3:29; Micah 2:8; Matthew 28:14; 17:9. Webster's 1828 defines this word as: 'securus. 1. Free from danger of being taken by an enemy; that may resist assault or attack. The place is well fortified and very secure. Gibraltar is a secure fortress. in this sense, secure is followed by against or from; as secure against attack, or from an enemy. 2. Free from danger; safe; applied to persons; with from. 3. Free from fear or apprehension of danger; not alarmed; not disturbed by fear; confident of safety; hence, careless of the means of defense. Men are often most in danger when they feel most secure. Confidence then bore thee on, secure'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Ac 12:19'.

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C28-S15 (Verse 15) Many Jews continued to believe the lie.

Equivalent Section: the action.

So they took the money,
and did as they were taught:.

Equivalent Section: the result.

and this saying is commonly reported among the Jews until this day..

Here we read that the Jewish religious leaders received what they wanted in this world and condemned most Jews to an eternity in the lake of fire because they believed a lie without verifying it even t6hough some thinking would let people know that it was a lie.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the note for Hebrews 11:2 about the word report. The functional definition for this word is: 'To make a statement of facts'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The functional definition for this word is: 'God's chosen people'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they took. Mt 26:15; 1Ti 6:10 until. Mt 27:8'.

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C28-S16 (Verse 16) the eleven met Jesus in Galilee.

Then the eleven disciples went away into Galilee,
into a mountain where Jesus had appointed them..

The information in the Gospels, about the timing of events after the resurrection, is vague enough that people can argue different things. I personally believe that the disciples remained in the upper room for at least eight days after the resurrection, because that was where they were when Jesus revealed himself to thomas. Then, I believe they went to their homes in Galilee, where Jesus revealed himself to His physical family and met the disciples as reported in this sentence. And, this is also where the events of John 21 happened. Then, Luke 24:50-53 tells us: And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. So, it appears as if He returned to the home of Mary, Martha and Lazarus just before returning to Heaven and as if the eleven, with other disciples, returned to the upper room until, at least, Pentecost. However, the details are vague enough that the time sequence of them should not be argued and ley another person alone in their belief.

Please see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America, the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharoah appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. these cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. forso he had appointed. Acts 20. 5. to ordain, command or order. thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the eleven. Mr 16:14; Joh 6:70; Ac 1:13-26; 1Co 15:15 went. Mt 28:7,10; 26:32 General references. exp: Mr 14:28.'.

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C28-S17 (Verse 17) the eleven worshipped Jesus, but some doubted.

Equivalent Section: What they did.

And when they saw him,
they worshipped him:.

Equivalent Section: What they believed.

but some doubted..

Our sentence does not tell us what some doubted about. It is quite possible that Jesus told them that He was returning to Heaven and turning the ministry over to them. And, I can understand doubt in their ability to do as commanded, especially since they did not, yet, have the indwelling Holy Spirit. However, while we can not be sure of the cause of the doubt, we can be sure that they all worshipped him. Therefore, they recognized Him as 'God in human flesh' and any doubt would have been centered on themselves and not on the Son of God.

Please see the note for Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 16:28 worshipped. Mt 28:9; Ps 2:12; 45:11; Joh 5:23 exp: Mt 8:2; 9:18; 14:33. but. 1Co 15:6'.

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C28-S18 (Verse 18) Jesus has all power...in heaven and in earth.

And Jesus came and spake unto them,
saying,
All power is given unto me in heaven and in earth..

Matthew 28:18-20; Mark 16:15-18; Luke 24:45-49 and Acts 1:8 tell us that Jesus commissioned the apostles, and us, to do the 'Great Commission'. Please see the message called The Great Commission for more details. Please also see the Significant Gospel Events for many links to Bible references to the resurrection. The 'Great Commission' was only given after the resurrection and requires the power of the resurrection in order to do it properly.

Please also see the Messages called Go Ye and Great Commission about doing the 'Great Commission'.

In addition to the command, the 'Great Commission' has some of the greatest promises available to saved people during the 'Church Age'. Matthew 28:19 promises: I am with you alway, even unto the end of the world. Mark 16:15-18 promises: He that believeth and is baptized shall be saved and that God will do miracles (signs) in and through the lives of saved people who truly are doing the 'Great Commission'. Acts 1:4-8 promises God's power to do the work of God and that we shall be witnesses unto me (Jesus Christ) throughout the entire world. (That means that Jesus swill give us the power required to be a true witness.)

Further, what is taught indirectly throughout the entire new Testament is that the saved people who are really doing the 'Great Commission' will have everlasting rewards in Heaven whereas saved people who are not really doing the 'Great Commission' will not have everlasting rewards in Heaven.

Our sentence starts with the word And, which adds it to the prior sentence where we read: but some doubted. We can not say doctrinally, but I believe that some doubted their own ability to do the job that our Lord Jesus Christ was leaving for them to do. I also believe that is why our current sentence says: All power is given unto me in heaven and in earth. He has the power and He can do the spiritual work but we must obey Him in order for Him to do the work through out life. If we try anything other than letting Him work through us, then we will fail.

Next, our next sentence starts with: Go ye therefore and continues with more actions which we are commanded to do as a result of this sentence. (The word go is an action word and the word therefore means that those commands are a result of the truth in this sentence.) Jesus has All power...in heaven and in earth. However, we must use true Biblical faith in Him in order for Jesus Christ to work through our life.

Most people consider this sentence in context of the next sentence but rarely consider the context of the prior sentence. And, very few consider the context of the entire chapter. I already dealt with the context of the prior sentence. That context lets us know that people who have doubts about their doing the ministry are looking at their own ability instead of considering the power of the resurrected Jesus Christ. However, that is within the context of the entire chapter. Our chapter started out telling us about the resurrection. As shown with the links found for the Resurrection from the Dead, in the Significant Gospel Events Study, the resurrection of Jesus Christ assures our resurrection, fulfills scripture, provides promises such as the 'Rapture' and the return to reign with Christ, provides power, hope, forgiveness, justification, a changed life and much more. Therefore, we are given the commands, found in the next sentences, based upon everything which the resurrection of Jesus Christ provides. And, we can be sure that those things are provided by our true Biblical faith in Jesus Christ and His statement found in this sentence. Those saved people who do not obey the commands of the next sentence are living a life which denies the statement of this sentence.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

We find the forms phrase of: given/delivered unto/to me (Jesus), in: our current sentence, Matthew 11:27; Luke 10:22 and John 3:35. Please see the note for this sentence, in the Lord Jesus Christ Study, for further details about God the Father giving all power to the God the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Mt 11:27; 16:28; Ps 2:6-9; 89:19,27; 110:1-3; Isa 9:6-7; Da 7:14; Lu 1:32-33; 10:22; Joh 3:35; 5:22-27; 13:3; 17:2; Ac 2:36; 10:36; Ro 14:9; 1Co 15:27; Eph 1:20-22; Php 2:9-11; Col 1:16-19; Heb 1:2; 2:8; 1Pe 3:22; Re 11:15; 17:14; 19:16 General references. exp: Ge 25:5; 41:41; Mr 13:10; Joh 5:22; 16:15; 1Co 15:27.'.

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C28-S19 (Verse 19) We are to do the 'Great Commission' as a result of Jesus having all power.

Equivalent Section: Get people saved.

Go ye therefore,
and teach all nations,
baptizing them in the name of the Father,
and of the Son,
and of the Holy Ghost :.

Equivalent Section: Cause saved to mature spiritually.

Teaching them to observe all things whatsoever I have commanded you:.

Equivalent Section: the promise of help and power.

and,
lo,
I am with you alway,
even unto the end of the world..

Please also see the Messages called Go Ye, Great Commission, Teaching the Great Commission, Labourers for the Harvest and Pray for Missionaries and Supporting Missionaries about doing the 'Great Commission'. Please also see the Message called Called to be Saints about the requirement to spiritually mature. Please also see the Messages called Fellowship in the Gospel; Pass it on and Follow Me As I Follow Christ about how we are to teach new believers to mature spiritually.

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

Our sentence is telling us about when Jesus appeared to the apostles, and He commissioned them to do 'The Great Commission'. This time is reported in 28:18-20; Mark 16:15-18; Luke 24:45-48 and Acts 1:4-11. And, Jesus also appeared, after His resurrection, on several different occasions, to several different believers as reported in other places in the New Testament. Please see the Section called Appearances of Jesus Christ After the Resurrection in Doctrinal Study called Gospel Time Sequences about what happened at that time. In addition, please also see the Significant Gospel Events for many links to Bible references to the resurrection. Further, please see the Message called The Great Commission for more details about this sentence and how it fits with the other Gospel accounts of the same time. Finally, please use the links in the sentence outline, above, to read additional doctrine which is directly applied to this sentence.

Matthew 28:18-20; Mark 16:15-18 and Acts 1:8 all speak of the time just before Jesus ascended to Heaven and gave us the 'Great Commission'. In addition, Luke 24:46 is argued to be similar but the context makes it clear that what Luke reports happened before the reports from the other Bible references.

The three Bible references, which are listed above and give us 'The Great Commission', make it clear that all three happened at the same time: just before Jesus ascended to Heaven. However, each Bible reference reports a different thing said by Jesus at that time. These different reports are not a conflict but show us that each author reported only part of what Jesus said. Therefore, it is important that the reader consider all three Bible references together and understand what is actually written in every one of these places within the word of God in order to have the full contextual consideration. In addition to those references, the reader should also considers what is in the notes associated with the three Bible references because those notes explain the different doctrines which are involved and also give further Bible references which are associated with the 'The Great Commission'. Further, the Message, which was identified above, covers how the three Bible references work together to give us the command we are to obey. Therefore, the rest of this note will deal with what our current sentence says and how it fits within the context of this Gospel.

Now, it is important to realize that devil motivated men pervert what the Bible teaches about 'The Great Commission'. For example, many preachers emphasize what is reported by Mark and exclude, or deny, what Matthew reports. Others pervert what is actually reported by Mark and is reported in Acts. They do this and more so that God's people will not obey what God actually commanded us to do. Therefore, it is important for God's people to know and understand what God actually commanded His people to do.

With those contextual requirements in mind, and links to notes which explain the considerations provided, we can now look at our sentence. Our sentence has three Equivalent Sections and they must be done in the order in which they appear in the sentence. In addition, the First Equivalent Section has three action verbs and those actions must also be done in the order that they appear. Thus, we see several things which must be done in the order that they are commanded by our sentence. Further, we are commanded to teach twice but what we are told to teach is different for each occurrence. Therefore, there is a lot of critical doctrine in our sentence and devil motivated men teach much doctrinal error about this sentence because Satan wants God's people to live lives in disobedience to God.

Our First Equivalent Section has three action verbs which must also be done in the order in which they appear in the sentence. Those actions are: Go, teach, and baptize. And, when we look at the ratio of the number of missionaries when compared to the number of people who claim to be saved, it is obvious that most of the people who claim to be saved are ignoring this command. And, while there is truth to the saying of: 'Some must go and some must send', we see a real problem in the percentage of most church budgets which are actually sent to missionaries. The fact is that lots of people like to make claims which are actually lies. And, this is evident by the number of people who think that they get credit with God because someone else in the church is supporting missionaries. And, while I could go on, the simple truth is that God will reveal the truth of each saved person before all of Heaven at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). Therefore, while many claim that they don't go because they are 'sending', those saved people who are lying will be exposed by God.

In addition to that truth, those people who truly send will also pray for missionaries and will read their reports. So, the people who claim to 'send', but don't even know the basic facts about the missionaries, need to re-evaluate their true level of obedience to this command.

Another consideration for this command to go is that Jesus made it a personal command by using the word ye ('each and every one of you personally'). Therefore, we should expect our judgment to be based upon our personal level of obedience.

One final consideration of the word go is that John 20:21 tells us that Jesus said: Peace be unto you: as my Father hath sent me, even so send I you. Jesus left all of the glory, honor, riches, power and worship in Heaven in order to become a weak human being and die on the cross and literally go to Hell for us. And most people who call themselves Christian and followers of Jesus Christ can't even sacrifice to support missionaries much less go to a third-world country themselves. The word even means that our command to go 'has equal weight' to Jesus Christ coming for us. If He didn't come for us then we would be lost. If we don't go then others will be lost.

The next consideration, within our sentence, is the use of the word therefore. This command is a direct result of our prior sentence telling us that Jesus said: All power is given unto me in heaven and in earth. People want Jesus to use Hos power to give them what they want but they are not willing to do what He said that the power was given for. I can personally testify, based upon personal experience, that the more a person is doing the 'Great Commission', the more they will see the power used in their life. However, I have also seen churches cut back on missions support also lose members and some even end up closing. And, a simple example of this truth is how God expanded the British Empire as they sent out missionaries with the Gospel and how the British Empire shrank as they stopped sending out missionaries with the Gospel.

The next action verb, found in our First Equivalent Section, is: teach. We are commanded to teach all nations. However, most of the people in most nations do not know the truths taught in the Bible. Even where people claim to have a faith, which is supposed to be based on the Bible, most of the people actually only know what their religious leaders teach them. Therefore, this first command to teach is a command to teach basic Bible doctrines to people who are ignorant to those truths or who have been taught doctrinal error. And, as already written, this is a different teaching found in the Second Equivalent Section.

In addition to what we are to teach, we are commanded to do this in all nations. However, among those people who feel that they are called by God to preach, most refuse to leave their own country and culture. And even among those preachers, most will only support preachers and missionaries sent from their own country and who fulfill their own preferred religious preferences. Rather than going into those things, I will reference the reader to my two books on missions which are: SbS-Preacher-Missionaries and SbS-Non-Preacher-Missionaries. The reader should find many Bible truth which are not taught, and are even denied, by most 'Bible believing, fundamental, KJV only Baptist churches'.

The next action verb, found in our First Equivalent Section, is: baptize. And, as shown in the word definitions, below, the true Biblical definition of this word is: 'identified with'. Ministers of Satan have got so many people believing lies and arguing about secondary things associated with this word that most people miss the main point of true Biblical baptism. Ephesians 5:25-33 explains that the ongoing relationship between a man and his wife is a picture of the relationship between Christ and the church. The emphasis is on how people act in the relationship and not on the marriage ceremony. Likewise, the true Biblical doctrine is concerned with our ongoing relationship with Christ, which is started by baptism, and we get the doctrine of how to physically baptize only indirectly. Notice that our sentence does not say to put people under the water, even though that is the true Biblical ceremony, but does tell us about the ongoing personal relationship (in the name of the Father, and of the Son, and of the Holy Ghost) which is to change our lives. Our sentence also does not support other popular doctrinal errors which are taught about baptism. The emphasis is on the personal relationship which is true salvation and is publicly declared to exist when someone is Biblically baptized.

In addition to giving the true basic Biblical definition, the note below also has links to Messages which explain the doctrine of baptism. Further, Romans 6 explains that baptism is symbolic of spiritual truths and that we only receive the true spiritual blessings if our doctrine for baptism is Biblically correct. However, the fact is that most people spend their time arguing about the way to do the physical ceremony and never understand the true spiritual significance. Now, there are many doctrinal arguments about baptism, but I will only deal with two here.

First, Romans 6:3-4 says: Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. As highlighted, the major doctrine of baptism, which we find in Romans 6, includes the death, burial and resurrection of Christ. This is the basic definition of the true Biblical Gospel. Baptism symbolically represents our being identified with the true Biblical Gospel. This is only physically possible by immersion in water. Sprinkling, or anything else which is claimed to be true Biblical baptism, does not physically and symbolically show the Gospel. Therefore, only immersion in water is the true symbolic baptism which is commanded in our sentence and elsewhere in the Bible.

For our second doctrine about baptism, we need to look at 1Peter 3:18-22, which tells us baptism doth also now save us. And, there is a popular doctrinal error which claims that this proves that baptism is required for spiritual salvation. However, that doctrine uses Satan's way of taking scripture out of context because the context makes it clear that Peter is speaking about physical salvation. (Please use the link provided to see the note which explains the true Biblical doctrine.)

Next in our sentence and beyond the true definition of the word baptism, we have the phrase of: in the name of. The Biblical meaning of that phrase is: 'in the power and authority of the name'. Thus, we are 'to be identified with the power and authority of each name in our sentence'. And, the true 'power and authority' of each name causes us to have our character changed so that we display the character traits of each name. This is what true Biblical baptism does and that change is what religious liars and ministers of Satan want us to not have and even to deny that such a change is truly required. Therefore, they get people arguing about things that are relatively unimportant so that God's people are distracted from the true spiritual change that true Biblical baptism is supposed to cause.

We are not supposed to baptize people until after they accept Jesus as their personal Lord and are truly Biblically saved. Thus, we see that we are to go to the lost in all nations, and teach them basic Bible doctrines such as their lost state and their need for truly Biblically salvation. Then, we are to baptize only those people who are truly Biblically saved. After they are baptized, they are to join the church where they receive the second type of teaching which is to cause them to mature spiritually.

We are told to: baptize them in the name of the Father, and of the Son, and of the Holy Ghost. This means we are to: 'have them identified with the power and authority of each person of God to change their life and to make them like the person of God. They are agreeing to become holy and righteous like God the Father, to sacrifice and serve like God the Son and to maintain an ongoing personal relationship with God through God the Holy Ghost'. Obviously, this life is just started by baptism, just like the ongoing life of marriage is only started by the marriage ceremony.

All of the prior only dealt with our First Equivalent Section. Now we must deal with the command in the Second Equivalent Section and after that we can deal with the promise in the third Equivalent Section. And, it should be obvious that the promise is only given to those people who fulfill the first two Equivalent Sections.

In the Second Equivalent Section, we are commanded to Teach them to observe all things whatsoever I have commanded you. If people aren't willing to submit to the teachings of the Bible, they have no business getting baptized. That's the main lesson of Romans 6. However, when people first get saved it is called being born again (John 3:3; John 3:7; 1Peter 1:23). Therefore, as new born babes, the newly baptized don't realize their responsibilities. They also don't realize their spiritual need for the church and the things which God provides only through the church. They don't realize the protections and blessings given when God's people observe all things whatsoever I have commanded you. Therefore, this command is not given to the newly saved but to the more mature saved person. The more mature saved person is commanded to pursue the newly baptized and provide fellowship, support and discipleship.

Observing, or failing to observe, the commandments of the Bible does not make someone saved or not saved. It does make the difference between a saved person and a true Biblical Christian, as shown elsewhere in this study. It does make the difference between being (becoming and staying) a faithful and responsible church member or not being a faithful and responsible church member. And, the promise of the third Equivalent Section, of this sentence, is only given to faithful and responsible church members. All saved continue to have the indwelling Holy Ghost. However, only the faithful and responsible church members can claim all of the blessings from an ongoing personal relationship with Jesus (Romans 8).

Being baptized and submissive does make a difference in whether or not Jesus Christ is with you. He won't leave you but he also won't stop you from leaving Him. The saved person who refuses to submit enough to get baptized will not stay with Him in obedience. And, the disobedient child of God looses their blessings and can, eventually, receive the wrath of God (Romans 1:18; Ephesians 5:6; Colossians 3:6).

A new born baby does not know how to love its mother or how to do many other things. It is the mother's responsibility to love and teach the child. Likewise, a newly saved person does not know how to love the church. It is the responsibility of church members to love and teach the newly saved person.

According to the Second Commandment (Exodus 20:7; Deuteronomy 5:11), we are to live (Thou shalt not take the name of the LORD thy God in vain) a life that honestly shows the control by our God. When people are baptized, that are told that the are Christians. However, until their life is changed to display the character of Christ, they are not true Biblical Christians. And, their claiming that title, when their life does not display the character of Christ, is a violation of the Second Commandment (Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain).

In addition, we saw in Acts 8:14-17 that people who had accepted the Lord and Jesus did not have the evidence (at that time) of salvation because they had not received the Holy Ghost. They were trying to have salvation (Jesus) by keeping the Law (Lord) without the personal relationship with Christ that comes through the Holy Ghost. We see in 1John 5:1-12 and other places where the Bible says that people aren't saved if they claim the Father but reject the Son. And, of course, anyone who claims Jesus but rejects the Father has a religion centered upon a man (Jesus) and does not have a God-provided salvation. The bottom line is that we need to accept and identify with all three persons of the Trinity if we are to truly submit to the commandments of Jesus and have His presence in our daily lives. And, we can only do this after we learn to observe all things whatsoever I have commanded you.

Now, we have covered all of this sentence except our third Equivalent Section. It has the promise which is only given to those saved people who obey the first two Equivalent Sections. (Please also see the Significant Gospel Events for the Promise that is in our sentence and for links to other promises found within the Gospels.)

Our third Equivalent Section starts with the word and. This means that it is added to the prior two Equivalent Sections and it can not be added unless the prior two Equivalent Sections exist. That is why I wrote that only the people who fulfill the prior two Equivalent Sections receive the promise in our third Equivalent Section.

Next, in our third Equivalent Section, we see the word alway. In the word definitions, below, I provide the technical difference between the words alway and always. And, I have heard at least one person preach about this technical difference. And, the technical difference actually applies to our current sentence. However, that difference is so small, especially when compared to the rest of the doctrine found in our sentence, that I recommended against making a big deal about it unless necessary in order to deal with an intellectual idiot. This difference is the type of thing that is used to distract from the more important doctrines.

What is more important is that we are promised: I am with you alway, even unto the end of the world. In our prior sentence, Jesus told us: All power is given unto me in heaven and in earth. Thus, as long as we are fulfilling the first two Equivalent Sections, we have access to all power. Now, we need to recognize and proclaim that all spiritual results are due to Jesus using His power. And, if we claim credit for what He does then He will cut us off from His power. At the same time, we need to keep in mind that God has determined to work through His saved and active church members during this 'Church Age'. Therefore, we must do our part as commanded in the first two Equivalent Sections or God can't do His part. So, yes, we must recognize what we do as opposed to what God does. And, at the same time, we must recognize the importance of our doing our part.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Forms of the word baptism are used, in this Gospel, in: Matthew 3:6; Matthew 3:7; Matthew 3:11; Matthew 3:13; Matthew 3:14; Matthew 3:16; Matthew 20:22; Matthew 20:23; Matthew 21:25; Matthew 28:19.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for 1Timothy 5:21 about the word observe. Webster's 1828 dictionary defines this word as: 'The sense is to hold in view, or to keep the eyes on. 1. to see or behold with some attention; to notice; as, to observe a halo round the moon; I observed a singular phenomenon; we observe strangers or their dress. I saw the figure, but observed nothing peculiar in it. 2. to take notice or cognizance of by the intellect. We observe nice distinctions in arguments, or a peculiar delicacy of thought. 3. to utter or express, as a remark, opinion or sentiment; to remark. He observed that no man appears great to his domestics. 4. to keep religiously; to celebrate. A night to be much observed to the Lord. Ex. 12. Ye shall observe the feast of unleavened bread. Ex. 12. Ye observe days, and months, and times, and years. Gal. 4. 5. to keep or adhere to in practice; to comply with; to obey; as, to observe the laws of the state; to observe the rules and regulations of a society. Teaching them to observe all things whatsoever I have commanded you. Matt. 28. 6. to practice. In the days of Enoch, the people observed not circumcision or the sabbath.'.

We find forms of the words alway / always in: Matthew 18:10; Matthew 26:11; Matthew 28:20; Mark 5:5; Mark 14:7; Luke 18:1; Luke 21:36; John 7:6; John 8:29; John 11:42; John 12:8; John 18:20; Acts 2:25; Acts 7:51; Acts 24:3; Acts 24:16; Romans 1:9; 1Corinthians 1:4; 1Corinthians 15:58; 2Corinthians 2:14; 2Corinthians 4:10; 2Corinthians 5:6; 2Corinthians 9:8; Galatians 4:18; Ephesians 5:20; Ephesians 6:18; Philippians 1:4; Philippians 1:20; Philippians 2:12; Colossians 1:3; Colossians 4:12; 1Thessaloi and 1:2; 1Thessalonians 3:6; 2Thessalonians 1:3; 2Thessaloi and 1:11; 2Thessaloi and 3:16; Philemon 1:4; Hebrews 9:6; 1Peter 3:15; 2Peter 1:12; 2Peter 1:15. The word alway is in in: Matthew 28:20 and John 7:6; Acts 10:2; Romans 11:10; 2Corinthians 4:11; 2Corinthians 6:10; Philippians 4:4; Colossians 4:6; 1Thessalonians 2:16; 2Thessalonians 2:13; Titus 1:12; Hebrews 3:10. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye therefore. Ps 22:27-28; 98:2-3; Isa 42:1-4; 49:6; 52:10; 66:18-19; Mr 16:15-16; Lu 24:47-48; Ac 1:8; 13:46-47; 28:28; Ro 10:18; Col 1:23 teach all nations. or, make disciples, or Christians, of all nations. baptizing. Ac 2:38-39,41; 8:12-16,36-38; 9:18; 10:47-48; 16:15-33; 19:3-5; 1Co 1:13-16; 15:29; 1Pe 3:21 the name. Mt 3:16-17; Ge 1:26; Nu 6:24-27; Isa 48:16; 1Co 12:4-6; 2Co 13:14; Eph 2:18; 1Jo 5:7; Re 1:4-6 General references. exp: 1Ki 7:25; Ps 96:3; Pr 8:1; Mr 13:10; Joh 10:30; Ro 3:29.
them. Mt 7:24-27; De 5:32; 12:32; Ac 2:42; 20:20-21,27; 1Co 11:2,23; 14:37; Eph 4:11-17,20-32; Col 1:28; 1Th 4:1-2; 2Th 3:6-12; 1Ti 6:1-4; Tit 2:1-10; 1Pe 2:10-19; 2Pe 1:5-11; 3:2; 1Jo 2:3-4; 3:19-24; Re 22:14 I am. Mt 1:23; 18:20; Ge 39:2-3,21; Ex 3:12; Jos 1:5; Ps 46:7,11; Isa 8:8-10; 41:10; Mr 16:20; Joh 14:18-23; Ac 18:9-10; 2Ti 4:17; Re 22:21 exp: Ge 28:15; Jer 30:11; Hag 1:13. unto. Mt 13:39-40,49; 24:3 exp: Joh 13:1. General references. exp: Ex 7:2; Le 8:4; 10:11; Nu 1:54; 29:40; 36:10; De 1:18; 4:5; 11:32; Jg 6:16; 1Ki 8:57; Ps 119:4; Pr 8:1; Eze 34:30; 46:10; 1Th 4:2.'.

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C28-S20 (Verse 20) .
Amen.

The word Amen doubles what came before it. The prior two sentences are doubled, which means that they have the force of God's law and will be used to judge us. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13; 1Ki 1:36; 1Ch 16:36; Ps 72:19; Re 1:18; 22:20 exp: Jer 28:6; Lu 24:53; Ro 9:5; 1Co 14:16; 16:24; 2Co 13:14; Ga 1:5; Eph 6:24; Php 4:20; 1Ti 1:17; Heb 13:21; 2Pe 3:18; Re 19:4. General references. exp: Ex 7:2; Le 8:4; 10:11; Nu 1:54; 29:40; 36:10; De 1:18; 4:5; 11:32; Jg 6:16; 1Ki 8:57; Ps 119:4; Pr 8:1; Eze 34:30; 46:10; 1Th 4:2.'.

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Interpretive Study of Matthew's Gospel-27, 28.

Chapter 27 Summary:

Matthew Chapter 27

links to sentences in this chapter:

Chapter theme: the Trial and Crucifixion

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 28

links to sentences in this chapter:

Chapter theme: the Resurrection

The Treasury of Scripture Knowledge provides a chapter outline as:

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