said, "It is not allowed to put them into the offeringchest, since it is the price of blood." But taking counsel, they purchased with them the field of the potter, to be a burying-place for strangers. Therefore that field was called the Field of Blood unto this day.

8

9 There was then a fulfilment of what was spoken by the prophet [Jeremiah], saying, "And they took the thirty pieces of silver, the value of him who was valued, whom some of the children of Israel valued; 10 and gave them for the field of the potter; as the Lord directed me."

III.

11 And Jesus stood before the Governor; and the ExamiGovernor questioned him, saying, "Thou art the

7. This statement is inconsistent only with the literal interpretation of St. Peter's words. Acts i. 18. He said that Judas acquired a field by the wages of iniquity: that is, he obtained it as his burying-place. This was all he gained by his wickedness. According to the literal interpretation of these words, the fact is very improbable, and its mention altogether irrelevant. The field was called Akeldama for two

reasons.

9. There is here a mistake, either on the part of the Author, or of some early copyists. The latter are more likely to have erred; they have erred on many similar occasions; and in several instances they have added the name of the prophet quoted. The name of the prophet is not given, xxi. 5; xxvi. 31. This passage is assimilated to ii. 17. The statement of Zechariah had respect to himself. It showed the low estimate put by the Jewish people on the prophets of God. Zech. xi. 13.

11. The Priests and Scribes sought to have their sentence confirmed without examination; and this being refused, the new accusations were made. The Governor went out to receive the charges from the Sanhedrim, and then examined Jesus in the prætorium. Two examinations there are mentioned by St. John, one after the charge of sedition, the other after the charge of blasphemy. St. Luke states that our Lord was sent by Pilate to Herod, when he heard that the charge referred to Galilee. The first question and answer are according to what is stated, John xviii. 37. The accusation and inquiry agree with what is mentioned, Luke xxiii. 5. The scourging and arraying in royal robes, and presenting to the people, followed the sending to Herod, and this followed the first examination. Pilate made several

nation.

Wish of

Pilate.

Rejection

King of the Jews?" And Jesus said to him, "Thou declarest the truth." 12 And when he was accused by the Chief-priests and Elders, he made no reply. 13 Then Pilate said to him, "Dost thou not hear what things they testify against thee?" 14 And he made no reply to him respecting any one matter: so that the Governor was greatly astonished.

15 Now at the festival the Governor was accustomed to release one to the multitude, a prisoner whom they chose. 16 And they had then a celebrated prisoner named Barabbas. 17 When therefore they were gathered together, Pilate said to them, "Whom do you desire I should release to you? Barabbas, or Jesus, who is called Christ?" 18 For he knew that for envy they delivered him up. 19 And as he sat on the tribunal, his wife sent to him, saying, "Have nothing to do with that just person, for I suffered much to-day in a dream on account of him."

20 But the Chief-priests and the Elders persuaded by people. the multitude, that they should ask for Barabbas, and destroy Jesus. 21 And the Governor again speaking, said to them, "Whom do you desire I should release to you of these two?" And they said, "Barabbas." 22 Pilate said to them, "What then shall I do with Jesus, who is called Christ?" They all said to him, "Let him be crucified." 23 And the Governor said, "Why? What wrong has he done?" But they cried the more violently, saying, "Let him be crucified."

Sentence

24 And Pilate seeing that he availed nothing, but

attempts to appease the people. John xviii. 38; xix. 4; xix. 12. The three refusals are here combined.

19. This may have been occasioned by what she had heard of the character of Jesus, and by what she knew of her husband's character. 24. His innocence was declared several times. Luke xxiii. 4, 14, 22.

that the tumult became greater, taking water washed his hands before the multitude, saying, "I am innocent of the blood of this just person. You will see to it." 25 And all the people in reply said, “ His blood be on us, and on our children." 26 Then he released to them Barabbas; but Jesus, having scourged, he delivered to be crucified.

IV.

27 Then the soldiers of the Governor, leading away Insults. Jesus to the prætorium, collected about him all the band. 28 And taking off his garment, they put upon him a purple robe; 29 and platting a crown of thorns, they placed it on his head, and a reed in his right hand. And bending the knee before him, they mocked him saying, "Hail! king of the Jews." 3o And they spat upon him, and took the reed and struck him on the head. 31 And when they had mocked him, they took the robe off him; and put his garments on him; and led him away to crucifixion.

26. The scourging here mentioned had preceded the condemnation, according to the statements made, John xix. 1; Luke xxiii. 16, 22.

27. The insults were repeated which some of them had offered in the course of the trial, and which the soldiers of Herod had offered previously, and the soldiers of the High-priest before them. The band, or cohort, was a tenth of a legion, which contained from five to six thousand men. The prætorium was the residence of the Roman Governor.

DIVISION V.

CRUCIFIXION AND BURIAL.

I.

Crucifixion.

Reproaches..

32 Now as they came out they found a man of Cyrene, Simon by name. This person they compelled to carry his cross. 33 And coming to a place called Golgotha, that is, called the place of a skull,— 34 they gave him to drink wine mixed with wormwood; and having tasted he would not drink it. 35 And having crucified him, they divided among themselves his garments, casting lots. 36 And sitting down they watched him there. 37 And they placed over his head his accusation written, "This is Jesus, the King of the Jews."

38 Then two robbers were crucified with him, one on the right, and one on the left. 39 And they who passed by reviled him, shaking their heads 40 and saying, "Destroyer of the sanctuary, and builder in three days, save thyself! If thou art the Son of God, come down from the cross." 41 And likewise the Chief

34. It was usual to offer to the crucified some stupifying draught. 35. The division of the garments is noticed by St. John, as a fulfil ment of prophecy: the figurative expressions of the Psalmist being in literal accordance with the facts of the history of our Lord. John xix. 24; Ps. xxii. 18. The reference to prophecy here, is an interpolation from St. John.

37. The superscriptions given by the four Evangelists agree in substance, but differ in form. They were in Hebrew, Greek, and Latin.

priests also deriding, with the Scribes and Elders and Pharisees, said, 42" He saved others, He cannot save himself. If he is the King of Israel, let him come down now from the cross, and we will confide in him. 43 He trusted on God: let Him deliver him now, if He chooses him: for he said, I am the Son of God." 44 And at the same time the robbers also, who were crucified with him, reproached him.

II.

45 Now from the sixth hour, a darkness came over Death. all the land until the ninth hour. 46 And about the ninth hour, Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani," that is, "My God, my God, wherefore didst thou forsake me.” 47 And some of those who stood there, hearing this, said, "He is calling to Elijah." 48 And immediately one of them

42. What was false in the sense intended, was true in a higher sense, as it was with the words of Caiaphas. The priests use the expressions of the wicked persons of whom the Psalmist speaks, Psalm xxii. 8. The three forms of reproach refer to what has been stated, xxvi. 61, 64; xxvii. 11.

44. The two robbers are said to have used both of them some terms of reproach, but not the same, nor in the same spirit. So the other disciples had some participation with Judas, xxvi. 8; John xii. 4. No difference is indicated by St. Matthew in either case; but in this it is declared by St. Luke. They may have appeared alike at first, but the contrast was afterwards manifest. One reviled; but the other rebuked his companion, and trusted and prayed to the dying Saviour. The association with criminals is noticed by St. Mark, as a fulfilment of prophecy. xv. 28.

45. St. Mark states that the crucifixion was at the third hour, that is, 9 A. M. The darkness was from noon to 3 P. M.

46. This exclamation is also given by St. Mark. Three other sentences spoken by our Lord on the cross are given by St. Luke, and three more by St. John. He prayed for those who put him to death; committed his mother to the care of the beloved disciple; and promised life to the dying suppliant; before uttering the words here recorded. Afterwards he said, 'I thirst;' 'It is finished;' 'Father, into thy hands I commit my spirit.' The words adopted by our Lord from the Psalm, expressed darkness and distress; but no doubt or distrust. Ps. xxii. 1.