Matthew 27

Matthew 27:1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put Him to death:

(It was not lawful for these religious leaders to hold a counsel at that hour of the day, in was not legal, by their own law. The religious leaders did not have the authority to put anyone to death, of only the political government had the right to put anyone to death, and then only under certain requirements.)

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

(These hypocrites, these play actors are playing the part, as they carry our their role of religious leader, to protect the traditions that these Kenites have established by their traditions.

These men under the leadership of the chief priests [Kenites] and elders of the people, that allow themselves to be led by the priests, are now delivering Jesus to the governmental body that has the right to put one to death. Pontius Pilate was the Roman Governor at Jerusalem. We see here that Jesus, the King is being delivered over to the one world system of that day. This is also a type of the one world system that shall come again very shortly.)


3. Remorse. Money returned.

4. Confession.                    "
5-. Restoration.                  "
-5. Death.                        "
6. Price of blood.  Fulfillment.  Money spent.
7,8. Purchase.          "             "
9. Price of blood.   Prophecy.        "
10. Purchase.           "             "

3 Then Judas, which had betrayed Him, when he saw that He was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

(Judas saw what these religious leaders had done in condemning Jesus by trial, and bringing Him to Pilate to be crucified, and Judas was sorry for what he had done. Now don't read over this. JUDAS REPENTED HIMSELF. This was not the unforgivable sin that Judas committed, and upon repentance there is forgiveness.)

4 Saying, "I have sinned in that I have betrayed the innocent blood."

(The innocence of the Lord affirmed by 6 witnesses, 3 in Matthew and 3 in Luke: 1. Judas [27:4]; 2. Pilate [27:24]; 3. Pilate's wife [27:19]; 4. Herod [Luke 23:15]; 5. the malefactor [Luke 23:41]; 6. the Roman Centurion [Luke 23:47])

And they said, "What is that to us?

(Ignoring both the Lord's innocence and Judas's guilt.)

see thou to that."

(They used Judas for the betrayal, and then they discarded him. Satan and his children, the Kenites have no respect for anything that is in their way.

This is an prime example as it will be at the coming of the Antichrist. All those dear souls that believe Satan, the Antichrist is the True Christ will be used by him and discarded in the same manner as Judas. That is Satan's manner and character, and that is also the character of the his offspring, the Kenites, only it will be a spiritual death.)

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

(He had help, he didn't hang himself. See Acts 1:18.)

THE PURCHASE OF "THE POTTER'S FIELD" (Matt. 27:6-8 and Acts 1:18, 19)

There are two difficulties connected with these scriptures:

I. The two purchases recorded in Matt. 27:6-8, and Acts 1:18, 19, respectively; and II. The fulfillment of the prophecy connected with the former purchase (Matt. 27:9, 10).


For there were two. One by "the chief priests", recorded in Matt. 27:6; and the other by Judas Iscariot recorded in Acts 1:18. The proofs are as follows: -

  1. The purchase of Judas was made some time before that of the chief priests; for there would have been no time to arrange and carry this out between the betrayal and the condemnation.

The purchase of the chief priests was made after Judas had returned the money.

  2. What the chief priests bought was "a field" (Gr. agros).

What Judas had acquired (see 3, below) was what in English we call a "Place" (Gr. chorion = a farm, or small property.)

The two are quite distinct, and the difference is preserved both in the Greek text and in the Syriac version.

  3. The verbs also are different. In Matt. 27:7 the verb is agorazo = to buy in the open market (from agora = a market place); while in Acts 1:18, the verb is ktaomai = to acquire possession of (See Luke 18:12; 21:19; Acts 22:28), and is rendered "provide" in Matt. 10:9. Its noun, ktema = a possession (Occ. Matt. 19:22. Mark 10:22. Acts 2:45; 5:1).

  4. How and when Judas had become possessed of this "place" we are not told in so many words; but we are left in no doubt, from the plain statement in John 12:6 that "he was a thief, and had the bag". The "place" was bought with this stolen money, "the reward (or wages) of iniquity". This is a Hebrew idiom (like our Eng. "money ill-got"), used for money obtained by unrighteousness (Ap. 128. VII. 1; cp. Num. 22:7. 2Pet. 2:15). This stolen money is wrongly assumed to be the same as the "thirty pieces of silver".

  5. The two places had different names. The "field" purchased by the chief priests was originally known as "the potter's field", but was afterward called "agros haimatos" = the field of blood; i.e. a field bought with the price of blood ("blood" being put by the Fig. Metonymy (of the Subject), for murder or blood-guiltiness).

  The "possession" which Judas had acquired bore an Aramaic name, "Hakal dema" , which is transliterated Akeldama, or according to some Akeldamach, or Hacheldamach = "place" (Gr. chorion) of blood" : a similar meaning but from a different reason : viz. Judas' suicide. It is thus shown that there is no discrepancy between Matt. 27:6-8 and Acts 1:18, 19.

6 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."

7 And they took counsel, and bought

(In Acts 1:18, the word is not agorazo, as here, but ktaaomai = acquired as a possession by purchase. Acts 1:18 refers to quite another transaction.)

with them the potter's field, to bury strangers in.

(The word "strangers" is "foreigners". The real beauty of this is that Christ was sent to only Israel in the beginning, and that blood money paid the price for the entire field which is the world. The sole purpose of purchasing that field is His taking out of that field all those broken vessels that would come to Him.

The blood of Christ paid the price in full so that you in what ever state you are in, and act you have committed, can do the same as Judas, Repent to the heavenly Father, and ask His forgiveness. You do it all in the precious name of Jesus, for that is the only way you can have repentance by the Father. All sin is then forgiven by the Father, that you have done. and it is time to get into His Word, and turn things around.

Remember back in Matthew 10:6, where Jesus instruction at first to His disciples were to "go to the lost sheep of the house of Israel". At Jesus death and resurrection, the entire field, or world, and all foreigners had the right to repent, and have salvation for their souls. Jesus blood opened salvation to all races.

So who told this chief Priest that he should use this thirty pieces of silver to buy this potters field? Acts 1:19; "And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama, that is to say, The field of blood.")

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


  Many solutions have been proposed to meet the two difficulties connected with Matt 27:9, 10.

i. As to the first difficulty, the words quoted from Jeremiah are not found in his written prophecy : and it has been suggested

  1. That "Matthew quoted from memory" (Augustine and others).

  2. That the passage was originally in Jeremiah, but the Jews cut it out (Eusebius and others); though no evidence for this is produced.

  3. That it was contained in another writing by Jeremiah, which is now lost (Origen and others).

  4. That Jeremiah is put for the whole body of the prophets (Bishop Lightfoot and others), though no such words can be found in the other prophets.

  5. That it was "a slip of the pen" on the part of Matthew (Dean Alford).

  6. That the mistake was allowed by the Holy Spirit on purpose that we may not trouble ourselves as to who the writers were, but receive all prophecy as direct from God, Who spake by them (Bishop Wordsworth).

  7. That some annotator wrote "Jeremiah" in the margin and it "crept" into the text (Smith's Bible Dictionary).

  These suggestions only create difficulties much more grave than the one which they attempt to remove. But all of them are met and answered by the simple fact that Matthew does not say it was written by Jeremiah, but that it was "spoken" by him.

  This makes all the difference : for some prophecies were spoken (and not written), some were written (and not spoken), while others were both spoken and written.

  Of course, by the Fig. Metonymy (of cause, Ap. 6), one may be said to "say" what he has written; but we need not go out of our way to use this figure, if by so doing we create the very difficulty we are seeking to solve. There is all the difference in the world between to rhethen ( = that which was spoken), and ho gegraptai ( = that which stands written).

ii. As to the second difficulty : that the prophecy attributed to Jeremiah is really written in Zechariah 11:10-13, it is created by the suggestion contained in the margin of the Authorized Version.

That this cannot be the solution may be shown from the following reasons : --

  1. Zech. 11:10-13 contains no reference either to a "field" or to its purchase. Indeed, the word "field" (shadah) does not occur in the whole of Zechariah except in 10:1, which has nothing to do with the subject at all.

  2. As to the "thirty pieces of silver", Zechariah speaks of them with approval, while in Matthew they are not so spoken of. "A goodly price" ('eder hayekar) denotes amplitude, sufficiency, while the Verb yakar means to be priced, prized, precious and there is not the slightest evidence that Zechariah spoke of the amount as being paltry, or that the offer of it was, in any sense and insult. But this latter is the sense in Matt. 27:9, 10.

  3. The givers were "the poor of the flock". This enhanced the value. "The worth of the price" was accepted as "goodly" on that account, as in Mark 12:43, 44. 2Cor. 8:12.

  4. The waiting of "the poor of the flock" was not hostile, but friendly, as in Prov. 27:18. Out of above 450 occurrences of the Heb. shamar, less than fourteen are in a hostile sense.

  5. In the disposal of the silver, the sense of the Verb "cast" is to be determined by the context (not by the Verb itself). In Zech. 11, the context shows it to be in a good sense, as in Ex. 15:25. 1Kings 19:19. 2Kings 2:21; 4:41; 6:6. 2Chron. 24:10, 11.

  6. The "potter" is the fashioner and his work was not necessarily confined to fashioning "clay", but it extended to metals. Cp. Gen. 2:7, 8. Ps. 33:15; 94:9. Isa. 43:1, 6, 10, 21; 44:2, 9-12, 21, 24; 45:6, 7; 54:16, 17. Out of the sixty-two occurrences of the Verb (yazar), more than three-fouths have nothing whatever to do with the work of a "potter"

  7. A "potter" in connection with the Temple, or its service, is unknown to fact, or to Scriptures.

  8. The material, "silver", would be useless to a "potter" but necessary to a fashioner of metallic vessels, or for the payment of artizans who wrought them (2Kings 12:11-16; 22:4-7. 2Chron. 24:11-13). One might as well cast clay to a silversmith as silver to a potter.

  9. The prophecy of Zechariah is rich in reference to metals; and only the books of Numbers (31:22) and Ezekiel name as many. In Zechariah we find six named: Gold, six times (4:2, 12; 6:11; 13:9; 14:14). Fine gold, once (9:3). Silver, six times, (6:11; 9:3; 11:12, 13; 13:9; 14:14). Brass, once (6:1, marg.). Lead, twice (5:7, 8). Tin, once (4:10, marg.). Seventeen references in all.

  10. Zechariah is full of refs to what the prophet saw and said but there are only two refs. to what he did; and both of these have references to "silver" (6:11; 11:13).

  11. The Septuagint, and its revision by Symmachus, read "cast them (i.e. the thirty pieces of silver) into the furnace (Gr. eis to choneuterion), showing that, before Matthew was written, yotzer was interpreted as referring not to a "potter" but to a fashioner of metals.

  12. The persons are also different. In Matthew we have "they took", "they gave", "the price of him"; in Zechariah we read "I took", "I cast", "I was valued".

  13. In Matthew the money was given "for the field", and in Zechariah it was cast "unto the fashioner"

  14. Matthew names three parties as being concerned in the transaction; Zechariah names only one.

  15. Matthew not only quotes Jeremiah's spoken words, but names him as the speaker. This is in keeping with Matt. 2:17, 18. Jeremiah is likewise named in Matt. 16:14; but nowhere else in all the New Test.

iii. The conclusion. From all this we gather that the passage in Matthew (27:9, 10) cannot have any reference to Zech. 11:10-13.

  1. If Jeremiah's spoken words have anything to do with what is recorded in Jer. 32:6-9, 43, 44, then in the reference to them other words are interjected by way of parenthetical explanation. These are not to be confused with the quoted words. They may be combined thus: --

  "Then was fulfilled that which was SPOKEN by Jeremiah the prophet saying; 'And they took the thirty pieces of silver [the price of him who was priced, whom they of the sons of Israel did price], and they gave them for the potter's field, as the LORD appointed me.'"

  Thus Matthew quotes that which was "SPOKEN" by Jeremiah the prophet and combines with the actual quotation a parenthetical reference to the price at which the prophet Zechariah had been priced.

  2. Had the sum of money been twenty pieces of silver instead of thirty, a similar remark might well have been interjected thus: --

  "Then was fulfilled that which was SPOKEN by Jeremiah the prophet saying; 'And they took the twenty pieces of silver [the price of him whom his brethren sold into Egypt], and they gave them for the potter's field'", &c.

  3. Or, had the reference been to the compensation for an injury done to another man's servant, as in Ex. 21:32, a similar parenthetical remark might have been introduced thus: --

  "Then was fulfilled that which was SPOKEN by Jeremiah the prophet, saying : 'And they took the thirty pieces of silver [the price given in Israel to the master whose servant had been injured by an ox], and they gave them for the potter's field'" , &c.

  A designed parenthetical insertion by the inspired Evangelist of a reference to Zechariah, in a direct quotation from the prophet Jeremiah, is very different from a "mistake" or "a slip of the pen", "a lapse of memory" or a "corruption of the text", which need an apology.

  The quotation itself, as well as the parenthetical reference are both similarly exact.

* Above taken from appendix 161 of the Companion Bible

9 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;

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

(See Zech. 11

Many of the higher critics call this a error in the Bible because it is not written in the Word, however they missed the whole verse. It doesn't say, "written", it says "spoken by Jeremy the prophet". Even in the original text in doesn't indicate that it was in writing. In the Greek, the word is "rhethen", and not "ho gegraptai". It was spoken by Jeremiah, and written down by Zechariah.

Zechariah 11:12, 13; And I said unto them, "If ye think good, give me my price; and if not, forbear." So they weighed for my price thirty pieces of silver.And the Lord said unto me, "Cast it unto the potter: a goodly price that I was priced at of them." And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord."

Even the sheep traffickers, the Kenite religious leaders know what was to be done with it immediately, for it was prophesied in Zechariah what would be done with it. They knew now the Jesus was the Messiah, and they did as Zechariah instructed. No man could have forces Caiaphas to do this, when he was in the murderous act of crucifying Christ, it was the Spirit of God that led him to fulfill what was written.)

11 And Jesus stood before the governor: and the governor asked him, saying, "Art Thou the King of the Jews?" And Jesus said unto him, "Thou sayest."

(Jesus did not claim that He was, for at this time He was not the King of the Jews. He was King of Israel, all twelve tribes, not just the two, Judah and Benjamin, with very few of the Levites remaining, which made up of the House of Judah. The Jews were the House of Judah, along with the Kenite Nethinims that had been absorbed into Judah. No, Jesus did not claim to be "King of the Jews." Jesus said, you said that I claimed to be [thou sayest].)


11-. The Lord before the Governor.
-11-. Pilate. Question.
-11. The Lord. Answer.
12-. Rulers. Accusation.
-12. The Lord. Silence.
13. Pilate. Question of the Lord.
14. The Lord. Silence.
15-25. Pilate. Remonstrance with the People.
26. The Lord delivered by the Governor.

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

(Note the occasions of of the Lord's silence of speech. Also see Isaiah 53:7.)

13 Then said Pilate unto him, "Hearest thou not how many things they witness against Thee?"

14 And He answered him to never a word; insomuch that the governor marvelled greatly.

(Christ knew that the time of the crucifixion arrived, and He had to keep His mouth closed, as the dumb lamb being led to the slaughter. Why? Because He was the Lamb that would be slain, on this day, and this hour, to bring in the dispensation of grace that would be offered to all men, of every race.

Hebrews 2:14,15 gives the reason that Jesus came in the tabernacle or body of the flesh. "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death [crucifixion] He might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage." That is the reason for Christ death on the cross, "that through death He might destroy him that had the power of death, that is, the devil;"

God had to destroy one of His sons that fell in the world that was, and when Satan fell, he brought one third of all God's children with him. To cast judgment on Satan, who had the power of death, Jesus had to go to the cross to defeat that power, and thus cast judgment on Satan the devil. That is what Ezekiel 28 is all about, the judgment placed on the king of tyre, who is Satan.)


15,16. Release of one. Customary. Custom existing.
17,18. Question as to preference. "
19. Advice of Pilate's wife to Pilate. "
20. Release of Barabbas. Persuasion. Custom acted on.
21-23. Question as to preference. "
24,25. Advice of Pilate to the people "

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

(This was the feast day, and on that day the Roman governor released a prisoner, one that the people wanted released.)

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

(= son of rest, or son of the father in the Hebrew, and of course that is what Jesus is named also, "The Son of the Living God". However this Barabbas was a murderer, and the son of one.

Very shortly the people will also be offered a choice, and like in Jesus day, they will be lead by their religious leaders, to accept the Barabbas of the end times, the Antichrist. Just like in Jesus day also, they will do it by tradition and ignorance.)

17 Therefore when they were gathered together, Pilate said unto them, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?"

18 For he knew that for envy they had delivered Him.

(Pilate knew that the only reason that the religious leaders delivered Jesus to be killed, was their jealousy over their religious factions. It was the guarding of territorial rights, and they had built up their traditions, and nothing would stop them, not even the Christ. The difference between the two was that the religious leaders represented a tradition, and Christ represented a reality, a way of life that produced change in people. Jesus defied their religious superstitions and traditions, as He healed the sick, and caused the lame to walk on the Sabbath.

Is it starting to sound a lot like today?)

19 When he was set down on the judgment seat, his wife sent unto him, saying, "Have thou nothing to do with that just Man: for I have suffered many things this day in a dream because of Him."

(The Holy Spirit had touched her, and she had put in this word to Pilate. This is probably the reason that Pilate was making a last minute effort to gain the release of Jesus.)

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

(Did you catch that, it was the Religious leaders that worked up the crowd to the point of demanding the murderer be released, rather then Jesus.

As you watch the events that bring the end of this age come to a close, and the hour of temptation getting nearer; watch the church politics get stronger, and the Word of God, being set aside. There will be a time when every person will have to choose, the Antichrist, which will be led by the church politics, and traditions, or to wait for the True Christ.)

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

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

(Christ is the Greek translation of Messiah. Christos has the same meaning, from chrio, to anoint.)

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

23 And the governor said, "Why, what evil hath He done?" But they cried out the more, saying, "Let Him be crucified."

(Pilate was the Roman Governor, who had see this man Jesus, that made people happy, and healed them. This just did not make sense to him, to let a murderer go free, and kill such a good man. No logical man, even a heathen wants to destroy the life of an innocent man.

Notice that in the denial of Christ, Peter denied Christ three times, and here the Religious leaders, and the madness of the crowd have also denied Christ three times, for emphasis.)

24 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

(Blood put for murder, as in 23:35. Deut. 19:12. Ps. 9:12. Hos. 1:4.)

of this just Person: see ye to it."

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

(Don't ever forget this verse. Most people try to pin this deed off on solely Judah, the tribe of Judah. That is not true, for it was the Kenites. They were the bad figs that slipped in among Judah, that we studied in Ezra, and Nehemiah. They were called the Nethinims or foreigners. Jesus Christ warned us of them, as He told John to write, in Revelation 2:9, and 3:9. They were the ones that claimed to be Jews, and are not, and do lie, and are the synagogue of Satan. Meaning that they are the sons of Cain. They are the sons of the first murderer.

Think carefully of how Satan works, and how the crucifixion took place. That crucifixion was the plan of God, from the foundation of this earth age. It was to bring salvation to His children, and to bring death to Satan, and his realm.)

26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered Him to be crucified.


27. Place. Prǽtorium.
28-32. Treatment. Crown and Cross.
33. Place. Golgatha.
34. Treatment. The bitter cup.

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

(The cohort contained about 600 men.)

27:28-32. TREATMENT.

28. Clothing. Chanced.
29,30. Crown and Scepter.
31. Clothing. Re-changed.
32. Cross.

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

29 And when they had platted a crown of thorns, they put it upon His head, and a reed in His right hand: and they bowed the knee before Him, and mocked Him,

(As foretold by Him in 20:17-19, but they were only ignorantly fulfilling His own words, as well as Father's purpose.)

saying, "Hail, King of the Jews!"

(The soldiers shoved the thorns hard [platted] it upon Jesus head, and gave him a reed, or piece of stray for His staff. The rest of this is incorrect, for Jesus Christ was king of all Israel, all twelve tribes, including the Levites that were scattered amongst them all.)

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

31 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.

(It is important to note that it was the Romans that committed these acts against Christ. They were the only power that had the legality and authority to perform such an act of the crucifixion.)

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear His cross.

33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,

(Nothing is said about a "green hill", but an elevation, which we speak of as being a "head", "shoulder", or "neck". The Latin -is calvaria = a skull. Hence Eng. Calvary.)

34 They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink.

(Note the 5 occasions on which this was done; and observe the accuracy of what is said, instead of creating "discrepancies"" 1. On the way to Golgotha [Mark 15:25 = were offering], He did not drink. 2. When they arrived there [here, v.33], He tested it, but would not drink. 3. Later, by the soldiers after He was on the cross [Luke 23:36], probably at their own meal. 4. Later still, a proposal made by some and checked by others, but afterward carried out [Matt. 27:48]. 5. The last about the 9th hour, in response to the Lord's call [John 19:29]. In the first case it was wine drugged with myrrh. In the 2nd case [here], it was "vinegar mingled with gall. In the 3rd case, it was "sour wine". In the 4th case it was also "sour wine". In the 5th case it was the same. These then were the 5 occasions and the 3 kinds of drink.)


35-37. The parting of the garments.
38-44. After the parting of the garments.
45-54. The 3 hours' darkness.


35-. The crucifixion.
-35. God's writing fulfilled.
36. The watching.
37. Man's writing put up.

35 And they crucified Him, and parted His garments,

(This fulfilled Ps. 22:18; and marks a fixed point in the series of events, which determines the tines of others.)

casting lots: 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."

36 And sitting down they watched Him there;

37 And set up over His head

(This is not therefore the inscription written by Pilate and put upon the cross before it left Pilate's presence [John 19:19]; this was brought after the dividing of the garments; and was probably the result discussion of John 19:21,22.)

His accusation written, THIS IS JESUS THE KING OF THE JEWS.


  Each of the four Gospels gives a different wording of these inscriptions : - 1. Matt. 27: 37 : "This is Jesus, the King of the Jews."
2. Mark 15:26 : "The King of the Jews"
3. Luke 23:28 : "This is the King of the Jews."
4. John 19:19 : "Jesus of Nazareth, the King of the Jews."

  Here again the difficulty is created by assuming that these similar but differing records are identical, without noticing the exact words which are written. It is universally assumed that there was only one, and then follow the efforts to explain the alleged "discrepancies" between the different versions of it.

  If we note carefully what is actually said all will be clear.

   I. Mark 15:26 can be dismissed; for he does not say anything about a "title" (Gr. titlos, John 19:19) being put on the cross or anywhere else, which any one had seen. It is a question of the Lord's "accusation" or "indictment", or the ground or cause of His condemnation as claiming to be "the King of the Jews".

   II. John 19:19 speaks of a "title" written by Pilate, before it left Pilate's presence; for no one suggests that Pilate went to the scene of the execution and wrote anything there.

  In Pilate's writing the three languages were in this order : (1) Hebrew (2) Greek and (3) Latin (cp. IV. below). And it was read after the cross had been set up.

  This was one which gave rise to the argument between the Chief Priests and Pilate (John 19:21, 22); and this argument took place before the parting of the garments (vv 23, 24).

   III. The inscription in Matt. 27:37 was the result of that discussion; for another "title" was brought and was "set up over his head", after they had "parted His garments", and having sat down, they watched Him there (vv. 35, 36).

  As there could hardly have been two titles at the same time, the former must have been then taken down and the other substituted.

  We are not told how long the argument lasted or when it ceased, or what was the final result of it.

   IV. A further result is seen in Luke 23:38; for another was brought much later, close upon "the sixth hour" (v. 44), when the darkness fell. It was written with the languages in a different order : (1) Greek (2) Latin, and (3) Hebrew (v. 38). (But see the texts.) It was put up "over Him" (Gr. ep' auto, v. 38), "after the revilings of the People" (cp. vv. 35-37, with v. 38); whereas Matthew's (No. III) was set up before the revilings (cp. Matt. 27:37 with v. 39).

The result is that : -

1. Mark's was only His indictment.

2. John's was the first written by Pilate himself (or by his order), in (1) Hebrew, (2) Greek, and (3) Latin, and was put on the cross before it left Pilate's presence.

3. Matthew's was the second, substituted for the first, in consequence of the arguments which took place, and was set up "over His head" after the garments had been divided, and before the revilings.

4. Luke's was the third (and last), put up "over Him", after the revilings (Luke 23:35), and was seen just before the darkness of the "sixth hour" (v. 41). This was written in three languages, but in a different order : (1) Greek, (2) Latin, and (3) Hebrew (v. 38). Not in Hebrew, and Greek, and Latin as in No. II in John 19:19.

 Thus, such differences as these are marks of Divine accuracy; and instead of being sources of difficulties, become, when rightly divided, the means of their removal.

* Above taken from appendix 163 of the Companion Bible


38. The 2 robbers. Brought.
39,40. The reviling of the Passers-by.
41-43. The Mocking of the Rulers.
44. The 2 robbers. Reviling.

38 Then

(After the parting of the garments.)

were there two thieves

(Therefore not the 2 "malefactors of Luke 23:32, who "were led with Him to be put to death", and came to Calvary and were crucified with Him [Luke 23:33]. These 2 "robbers" were brought later. Note the word "then" [v.38])

crucified with

(I.e. in conjunction [not association].)

Him, one on the right hand, and another on the left.

THE "OTHERS" CRUCIFIED WITH THE LORD (Matt. 27:38 and Luke 23:32).

  Mislead by tradition and the ignorance of Scripture on the part of medieval painters, it is the general belief that only two were crucified with the Lord.

  But Scripture does not say so. It states that there were two "thieves" (Gr. lestai = robbers, Matt. 27:38. Mark 15:27); and that there were two "malefactors" (Gr. kakouryoi, Luke 23:32).

  It is also recorded that both the robbers reviled Him (Matt. 27:44. Mark 15:32); while in Luke 23:39 only one of the malefactors "railed on Him", and "the other rebuked him" for so doing (v. 40). If there were only two, this is a real discrepancy; and there is another, for the two malefactors were "led with Him to be put to death" (Luke 23:32), and when they were come to Calvary, "they" then and there "crucified Him and the malefactors, one on the right hand and the other on the left" (v. 33).

  But the other discrepancy is according to Matthew, that after the parting of the garments, and after "sitting down they watched Him there", that "THEN" were there two robbers crucified with Him, one on the right hand and the other on the left" (Matt. 27:38. Mark 15:27). The two malefactors had already been "led with Him" and were therefore crucified "with Him", and before the two robbers were brought.

  The first two (malefactors) who were "led with Him" were placed one on either side. When the other two (robbers) were brought, much later, they were also similarly placed; so that there were two (one of each) on either side, and the Lord in the midst. The malefactors were therefore the nearer, and being on the inside they could speak to each other better, and the one with the Lord, as recorded (Luke 23:39-43).

  John's record confirms this, for he speaks only of place, and not of time. He speaks, generally of the fact : "where they crucified Him, and with Him others, two on this side, and that side, and Jesus in the midst" (John 19:8). In Rev. 22:2 we have the same expression in the Greek (enteuthen kai enteuthen), which is accurately rendered "on either side". So it should be rendered here: "and with Him others, on either side".

  But John further states (19:32, 33) : "then came the soldiers and brake the legs of the first, and of the other which was crucified with Him. But when they came (Gr. = having come) to Jesus, and saw that He was dead already, they brake not His legs." Had there been only two (one on either side) the soldiers would not have come to the Lord, but would have passed Him, and then turned back again. But they came to Him after they had broken the legs of the first two.

  There are two words used of the "other" and "others" in John 19:32 and Luke 23:32 (See Ap. 124. 1). In the former passage we read, "they brake the legs of the first and of the other." Here the Greek is allos which is the other (the second) of the two when there are more (see Matt. 10:23; 25:16, 17, 20; 27:61; 28:1. John 18:15, 16; 20:2, 4, 8. and Rev. 17:10).

  In the latter passage (Luke 23:32) the word is heteros = different (See Ap. 124. 2) : "and others also, two were being led with Him." These were different (*1) from Him with Whom they were led, not different from one another; for they were "in the same condemnation", and "justly", while He had "done nothing amiss" (vv. 40, 41).

  From this evidence, therefore, it is clear that there were four "others" crucified with the Lord; and thus, on the one hand, there are no "discrepancies", as alleged; while, on the other hand, every word and every expression, in the Greek, gets (and gives) its own exact value, and its full significance.

  To show that we are not without evidence, even from tradition, we may state that there is a "Calvary" to be seen at Ploubezere near Lannion, in the Cotes-du-Nord, Brittany, known as Les Cinq Croix ("The Five Crosses"). There is a high cross in the center, with four lower ones, two on either side. There may be other instances of which we have not heard.

  "In the Roman Catholic church ... the altar slab or "table" alone is consecrated, and in sign of this are cut in its upper surface five Greek crosses, one in the center and one in each corner ... but the history of the origin and development of this practice is not fully worked out" (Encycl. Brit., 11th (Cambridge) ed., vol. i, pp. 762, 763). This practice may possibly be explained by the subject of this Appendix.

  (*1) Cp. Matt. 6:21, 24; 8:21; 11:3. Luke 5:7; 6:6; 7:41; 9:56; 14:31; 16:13, 18; 17:34, 35; 18:10; 28:40.

* Above taken from appendix 164 of the Companion Bible

39 And they that passed by reviled Him, wagging their heads,

40 And saying, "Thou that destroyest the temple, and buildest it in three days, save Thyself.

(Perverting the Lord's words [John 2:19]. Cp. 6:18.)

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

41 Likewise also the chief priests mocking Him, with the scribes and elders, said,

42 "He saved others; Himself He cannot save. If He be the King of Israel,

(All the text omit "if", and read "He is" [in irony].)

let Him now come down from the cross, and we will believe Him.

43 He trusted in God; let Him deliver Him now, if He will have Him: for He said, 'I am the Son of God.' "

(Both the robbers reviled; but only one of the malefactors [Luke 23:39,40].

These words of the chief priest was written long age by David, in Psalm 22:8; "He trusted on the Lord that He would deliver him: Let Him deliver him, seeing He delighted in him."

These words of the chief priest was written long age by David, in Psalm 22:8; "He trusted on the Lord that He would deliver him: Let Him deliver him, seeing He delighted in him.")

44 The thieves also, which were crucified with Him, cast the same in His teeth.

(One of these thieves mocked Jesus while the other did not. It is written in Luke 23:39-40; 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 And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing amiss."

Luke 23:42-43; And he said unto Jesus, "Lord, remember me when Thou comest into Thy kingdom." And Jesus said unto him, "Verily I say unto thee, To day shalt thou be with Me in paradise." Paradise is where ever Jesus is.


45. Sign in heaven. Darkness.
46. Cry. "Eli, Eli".
47-49. Misunderstanding of Bystanders.
50. Cry. Repeated.
51-53. Signs on earth. Veil, earthquake, &c.
54. Understanding of Centurion and others.

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

(This then was from 12 noon to 3: P.M.)

46 And about the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is to say, "My God, My God, why hast Thou forsaken Me?"

(Quoted from Ps. 22, He quoted the whole Psalm [which was 1,000 years before the fact]. Thus, with the Lord's last breaths He gives Divine authority to the O.T. What love! Teaching while He's dying!)

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

(Mistaken by the hearers for the Heb. 'eliy-yāh)

48 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.

(Go back to verse thirty four, and read the notes. Jesus would not touch the sour mixture of wine offered to Him. Jesus refused this drink also. The drink was laced with poppy, which was a drug, it was poison, and deadened the mind. The Romans offered this drug to those that hung on the cross, and Christ refused the drink when the drug was present. Why did Christ say, "I thurst," when He did not take the drink?

The answer is in Psalm 69:21; "They gave me also gall for my meat; And in my thirst they gave me vinegar to drink." Every detail of the crucifixion is covered in prophecy.

Psalm 69:22-23; "Let there table become a snare before them: And that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; And make their loins continualy to shake." What this is saying is their cornerstone Jesus Christ shall become a stumbling block. Because in that final generation, the fake Christ will come, and all those that are taught through the religious system to love Jesus, and never study the Word, will become snared, or deceived by Satan, the Antichrist.

What God is saying is that those that have their eyes darkened simply can not see the truth of the deception that is taking place, because of a decree from the Heavenly Father. A sin committed in ignorance is no sin, and as long as they are blinded from the truth in this spirit of slumber, they will be taught in the Millennium age.

Psalm 69:24 Pour out Thine indignation upon them, And let Thy wrathful anger take hold of them." This anger is poured out on all those that have disobeyed His word, and this will happen at Jesus coming at the second advent.)

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

(Ref. to Mal. 4:5.)

50 Jesus, when He had cried again with a loud voice, yielded up the Spirit.

(Gr. Pneuma.)

51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

(Pay attention of what happened here. In the Temple there are two veils, one of them leads to the holy of holies, and one that is in the holy of holies. This vale is the one that separated the Gentiles from the priests, and by custom the priests would stand before this veil at 3 P.M. each day. That one standing there, at 3 P.M. on this day, was the chief priest Caiaphus, the same priest that demanded Jesus death.

Caiaphus was the priests that repeated those evil wicked words from Psalm 22. As He stood there on this day at 3 P.M., the darkness was removed, the earth quaked, and the rocks trembled, as the veil that separated the holy of holies, for Gentiles was tore apart from top to bottom. This veil was a huge curtain, and with the veil split, it meant that the way to Christ, and the holy of holies was open to all who chose to follow the one that paid the price for their sins.

To believe on Christ, is to be released from perishing, and to come into everlasting life. It is to have your name placed in the Lamb's book of life, and not be faced with having your very soul be blotted out, and be as if you never existed.

This is the turning point of all history of all ages.)

52 And the graves were opened; and many bodies of the saints which slept arose,

(They thus fulfilled the Lord's words in John 5:25.)

53 And came out of the graves after His resurrection, and went into the holy city, and appeared unto many.

(The people that do not have eyes to see the spiritual things that are going on around them, and must see things physically to understand. These were the very souls of those that had passed on, and they were in heaven, in paradise. God allowed this appearance of the dead, to go back to the people in Jerusalem, and it would be people that had died and every one in town would recognize. An example of this would be the old baker on the corner, that everyone bought their bread from, or the doctor, or what ever. Here he was walking the street alive. What does this document?

It documents that He who was crucified was Jesus the Messiah, the Christ. On that day there were many that came alive spiritually, as their eyes were opened. They saw the Christ on the cross, and they had the prophecy from the prophets of old. Today we have God's written word, and that knowledge must be hid in our minds, and accepted as the truth beyond doubt. This is what we call faith.

When Christ came out of the tomb, He had defeated death. But while He was in the tomb, as it is written in I Peter 3:18-20; "For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison, Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water."

After death, while Christ was in the prison of the tomb, He preached to all those that did not have the availability of salvation all the way back to the time of Noah, which is a figure of speech, which means to even Adam. That when that veil was rent, that salvation was offered to Israel and the Gentile, all the way back to the beginning of the flesh age. God is good and God is fair.

At the end of this flesh age, at the close of the tribulation by the Antichrist, we shall all be changed into our new spiritual bodies, and then starts one thousand years of the Millennium age, which is the kingdom of Jesus Christ, as recorded in Ezekiel chapters 39-48. It is a time of learning and discipline. At the end of that age, will be the great white throne judgment, when Satan and all his followers will be turned to ashes.)

54 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."

55-66. BURIAL.

55,56. The Women. Mary and the others.
57. Joseph of Arimathǽ.
58-. His application to Pilate.
-58. Pilate's compliance.
59,60. Tomb. Body placed.
61. The Women. Mary and the others.
62. Chief Priests and Pharisees.
63,64. Their application to Pilate.
65. Pilate's compliance.
66. Tomb secured.

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

(The men all fled, and praise God for the women. They were there to give support to Jesus and minister to His needs where they could. Many men in the Religious system tell the women to remain silent in the church, and that is wrong. They take a verse where Paul tells women not to gossip or chatter in church, and using that verse they like to place a dominating authority over them.

The women earned the right to represent Christ, for they stood by Him, when the men were on the run scared. Next time you let your male dominance get out of hand, you might think of this verse.)

56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.

(Mary Magdalene was a sinner, but she believed, and Jesus freed her from her evil spirits. She was cleaned up and God made her a strong witness for Him, as she spread the gospel throughout France, and Europe. These all were fine women that believed in Christ and would not let their faith be moved.)

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

(Joseph of Arimathaea was more that Jesus disciple, but historically it can be documented that he was Mary, the mother of Jesus' uncle. Therefore he would be Jesus uncle. The book, "The Traditions of Glastonbury", documentation is given to show that Joseph was a very rich man, with many ships carrying tin from the lead mines or the Mendip Hills, to all points of the Roman Empire.

Joseph of Arimathaea held a very important position in the Roman Government, and carried the title "Nobilus Decurio." Joseph knew of Jesus death on the cross, from the very early time of Jesus conception, for he was part of the family. As a member of the family, he had the right to claim the right of Jesus broken body, when it was taken from the cross.)

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

(For those that desire to know more about Joseph and Jesus early life, after Joseph His father was gone, the book "Traditions of Glastonbury", by the historian and archaeologist, E. Raymond Capt would be fine reading. Joseph of Arimathaea had kinsman's rights, and that is part of the law, from the beginning of time. Joseph was Jesus kinsman redeemer, just as Christ is our kinsman redeemer of our souls.)

"Traditions of Glastonbury"

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,

60 And laid it in his own new tomb,

(I.e. unused and as yet undefiled by any dead body.)

which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

(When the angel rolled it away, he "sat upon it" [Matt. 28:2])

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

62 Now the next day, that followed the day of the preparation,

(This was the "high Sabbath" of John 19:42, not the weekly Sabbath of 28:1)

the chief priests and Pharisees came together unto Pilate,

(Jesus body was laid in the tomb before 6 P.M on Wednesday, as was required by law. For that Thursday was the High Sabbath, and nothing could be done on Thursday.

It was Wednesday that all preparation and and purchases were made, and on Saturday was the regular seventh day of the week Sabbath. Jesus came out of the tomb Saturday afternoon, exactly three days after He was placed in the tomb, as prophesied by Jesus in Matthew 12:40. This was the 14th day of Nisan, and the resurrection had to have occurred prior to sunset, for at sunset, the tomb was visited, and the stone was rolled away, and the body of Christ gone.)

63 Saying, "Sir, we remember that that deceiver said, while he was yet alive, 'After three days I will rise again.'

(They had heard the Lord say this in 12:39,40. This is how they understood the "three days and three nights". Cp, "after" in v.53.)

64 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:' so the last error shall be worse than the first."

(They do not say what the 1st was. It may be the crucifixion itself.

When Christ defeated death, then Christianity became a reality, and not a religious form, as the Temple worship was.

It is interesting that at the end of this earth age, there will be two witness murdered by Satan, the Antichrist, and at that time there will also be a guard placed on them, for the religious people will also know the prophecy concerning them. Their minds are blind to the truth just as the chief priests were concerning Jesus. The conclusion of the three and a half days, life will enter the witness, they will stand to their feet, and the end of this earth flesh age will end with the return of Jesus Christ. Revelation 11:7-13 records this event.)

65 Pilate said unto them, "Ye have a watch:

(The word being a transliteration of the Latin custodia, consisting of 4 soldiers [Acts 12:4])

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

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

(The chief priests took their own guards, and went to the tomb [sepulchre], and they not only set a watchmen over it, they sealed the tomb. I'm sure they would have placed their finest, and most alert guards over the tomb. In the next chapter we will study the burial process, and the resurrection, and the events that occurred following the resurrection.)

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