Matthew 26:67

Mat 26:67-68. Then did they spit in his face, &c. — Spitting in the face was the greatest contempt and disgrace which could possibly be shown. See Num 12:14. Buffeting, or striking a person with the fist on the temples, was esteemed one of the most disgraceful punishments by the Greeks, from whom the Romans might have adopted it. Smiting with the open palm of their hands, was such a dishonour as none but a slave ought to endure. “Because Matthew here says, that they who condemned Jesus spit in his face, and buffeted him: and Mar 14:65, mentions the indignities which the servants in particular put upon him; it appears that he was smitten, blindfolded, and buffeted even by some of the council; who, to ridicule him for having pretended to be the great prophet foretold by Moses, bade him exercise his prophetical gift in guessing who it was that struck him; Prophesy unto us, thou Christ — It was hardly possible for those miscreants to invent any thing more expressive of the contempt in which they held our Lord’s pretensions to be the Messiah. Thus was the Judge of the world placed at the bar of his own creatures, falsely accused by the witnesses, unjustly condemned by his judges, and insulted by all. Yet, because it was agreeable to the end of his coming, he patiently submitted, though he could with a frown have made his judges, his accusers, and those who had him in custody, all to drop down dead in a moment, or to shrivel into nothing.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

26:67-68 Such abuse fulfills Isa 50:6; 53:4-9 and Jesus’ own predictions (Matt 16:21; 17:22-23; 20:18-19; 26:2; see also Mark 14:65).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 26:67. Τότε, κ.τ.λ., then, etc.) As if no outrage would now be unjust towards Him. The elders insult Him with greater subtlety, the multitude more grossly. He who assails the honour of God, deserves every contumely. Such an one they considered Jesus to be.—ἐκολάφισαν, they struck Him) with the fist, with the hand.—ἐῤῥάπισαν, they smote Him) with rods, for the attendants carried these. See Mar 14:65. Chrysostom observes, οὐδὲν ταύτης τῆς πληγῆς ἀτιμότερον, nothing is more disgraceful than this blow.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_26:67. Those to whom Matthew here refers are the members of the Sanhedrim (as are also the τινές of Mar_14:65). Μετὰ γὰρ τὴν ἄδικον καταδίκην ὡς ἄτιμόν τινα καὶ τριωβολιμαῖον λάβοντες, κ.τ.λ., Euthymius Zigabenus. Coarse outburst of passion on the verdict being announced. A somewhat different form of the tradition is adopted by Luke (Luk_22:63), who, moreover, represents the maltreatment here referred to as having taken place before the trial. The way in which harmonists have cut and carved upon the individual features of the narrative is altogether arbitrary. The account in Joh_18:22 has no connection with that now before us, but refers to an incident in the house of Annas, which the Synoptists have entirely omitted.

ἐκολάφ.] buffetings, blows with the fist. Comp. the Attic expression κόνδυλος.

ἐῤῥάπτ.] slaps in the face with the palm of the hand; ῥαπισμὸς δὲ τὸ πταίειν κατὰ τοῦ προσώπου, Euthymius Zigabenus; comp. Mat_5:39; Hos_11:5; Isa_50:6; Dem. 787, 23; Aristot. Meteor. ii. 8. 9; 3 Esdr. 4:30; Lobeck, ad Phryn. p. 176; Becker, Anecd. p. 300. It is in this sense that the word is usually taken. But Beza, Bengel, Ewald, Bleek, Lange, maintain that it is a blow with a rod that is meant (Herod. viii. 59; Anacr. vii. 2; Plut. Them. xi.), the sense in which the word is commonly used by Greek authors, and which ought to be preferred here, because οἱ δέ (see on Mat_28:16) introduces the mention of a different kind of maltreatment, and because in Mar_14:65 the ῥαπίζειν is imputed to the officers of the Sanhedrim, which, however, would not warrant us in identifying with the latter the οἱ δέ of Matthew.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 26:67-68 : to judicial injustice succeed personal indignities: spitting in the face ( ἐνέπτυσαν ), miting with the fist ( ἐκολάφισαν , not Attic, κονδυλίζω used instead), or with the open hand ( ἐρράπισαν , originally to beat with rods). Euthy. Zig. distinguishes the two last words thus: κολαφισμὸς is a stroke on the neck with the hollow of the hand so as to make a noise, ῥαπισμὸς a stroke on the face. The p petrators of these outrages in Mk. are τινὲς and οἱ ὑπηρέται , the former word presumably pointing to some Sanhedrists. In Mt. the connection suggests Sanhedrists alone. Incredible that they should condescend to so unworthy proceedings, one is inclined to say. Yet it was night, there was intense dislike and they might feel they did God service by disgracing a pretender. Hence the invitation to the would-be christ to prophesy ( προφήτευσον ) who smote him when he was struck behind the back or blindfolded (Mar 14:65 ). Thus did they fill up the early hours of the morning on that miserable night. Sceptical critics, e.g. , Brandt, p. 69, also Holtz., H. C., suggest that the colouring of this passage is drawn from O. T. texts, such as Micah 4:14 (Sept [146] Mat 5:1 , A. V [147] ), Isa 50:6 ; Isa 53:3-5 , 1Ki 22:24 , and that probably the texts created the “facts”. That of course is abstractly possible, but the statement of the evangelist is intrinsically probable, and it is to be noted that not even in Mt. is there a “that it might be fulfilled”.

[146] Septuagint.

[147] Authorised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 67. Then did they spit in his face] This was done as a mark of the most profound contempt. See Job 16:10; Job 30:10; Isa 50:6; Mic 5:1. The judges now delivered him into the hands of the mob.

And buffeted him] Smote him with their fists, εκολαφισαν. This is the translation of Theophylact. κολαφιζειν, says he, means, "to beat with the hand, the fingers being clenched. συγκαμτομενων των δακτυλων, or, to speak more briefly, to buffet with the fist."

Smote him with the palms of their hands] ερραπισαν. ραπιζω, says Suidas, means "παταξαι την γναθον απλη τη χειρι, to smite the cheek with the open hand." Thus they offered him indignity in all its various and vexatious forms. Insults of this kind are never forgiven by the world: Jesus not only takes no revenge, (though it be completely in his power,) but bears all with meekness, without even one word of reply.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(67) Then did they spit in his face.—We learn from St. Mark (Mar_14:65) and St. Luke (Luk_22:63) that these acts of outrage were perpetrated, not by the members of the Sanhedrin, but by the officers who had the accused in their custody, and who, it would seem, availed themselves of the interval between the two meetings of the council to indulge in this wanton cruelty. Here, also, they were unconsciously working out a complete correspondence with Isaiah’s picture of the righteous sufferer (Isa_1:6). The word “buffeted” describes a blow with the clenched fist, as contrasted with one with the open palm.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

67. buffeted him] Struck Him with clenched fist.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Saying, prophesy unto us, thou Christ,.... Not that they owned him to be the Messiah; but because he asserted himself to be the Messiah, and his followers believed in him as such, they call him so; and in an ironical and sarcastic way, call upon him to divine, and tell them who the persons were, that used him in this manner; suggesting, that if he was the Christ, or Messiah, he would know all things, and what were done to him:

who is he that smote thee? for they had covered his face, or blindfolded him, as the other Evangelists say, Mar 14:65, and then bid him tell them who smote him last. Christ did not think fit to give them an answer to this question, but he will let them know hereafter, who the particular person, or persons were, that smote him; and when it will appear to all the churches, and to all the world, that he is the Lord God omniscient. Some learned men have observed (a), that there was a play formerly used, called by the ancients, at which, one person having his face covered, the rest smote him; or one put his hands over his eyes, and another smote, and asked him who it was that smote? and such an exercise is yet in being among us, which is commonly called Blindman's Buff; and such pastime as this the Jews had with Christ; in this ludicrous way did they use him, and made him their sport and diversion, as the Philistines did Samson; but it will cost them dear another day,

(a) Braunii Select. Sacr. l. 5. Exerc. 2. sect. 38. p. 622, 623. & Capelt. in loc. e Polluce, l. 9. c. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Ver. 67. Then did they spit in his face] Condemned prisoners are sacred things; and by the law of nations, should not be misused and trampled on, but rather pitied and prepared for death. But these barbarous miscreants (not without the good liking of their lords the priests and elders) spare for no kind of cruelty toward Christ, who was content to be spit upon, to cleanse our faces from the filth of sin, to be buffeted with fists, and beaten with staves, {a} to free us from that mighty hand of God, 1Pe 5:6, and from those scourges and scorpions of infernal fiends.

{a} ερραπισαν, bacillis ceciderunt. Beza.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then did they spit in his face - This, among the Jews, as among us, was significant of the highest contempt and insult, Num 12:14; Isa 50:6; Job 30:10.

And buffeted him - That is, they struck him with their hands closed, or with the fist.

Others smote him with the palms of their hands - The word used in the original here means literally to strike with rods. It also means to strike the mouth with the open hand, as if to prevent a person’s speaking, or to evince abhorrence of what he had spoken.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Then they spat in his face, and buffetted him, &c. Here it was that the wicked council of the Sanhedrim broke up, in order to meet again the next morning. Our blessed Saviour in the mean time was abandoned; that is, had abandoned himself for our sake, to be abused, vilified, beaten and tormented by a crew of miscreants, by all the ways and means their enraged malice could devise or invent: which St. Luke passeth over in a few words, telling us, that, blaspheming, they said many other things against him. Let us, at least, compassionate our blessed Redeemer, and cry out with the angel in the Apocalypse: thou art worthy, O Lord, to receive power and divinity, honour and glory for ever. (Witham) --- Behold with what accuracy the evangelist mentions every, event he most ignominious circumstance, concealing nothing, ashamed of nothing, but esteeming it his glory that the Creator of heaven and earth should suffer so much for man’s redemption. Let us continually meditate upon this; let us ever glory in this, and fix it irrevocably in our minds. (St. John Chrysostom) See Mark xiv. 65; Luke xxii. 64.

Peter’s Denial.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark hath much the same, Mar 14:65; And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. Though there be nothing more barbarous and inhuman than to add to the affliction of the afflicted, yet this is no more than we ordinarily see done by a rabble of brutish people; spitting in the face was but an ordinary token of contempt, Num 12:14; Deu 25:9. And perhaps in all these indignities Isaiah was a type of Christ, Isa 1:6, if that text be not to be understood of Christ immediately. In the mean time, it lets us see that there is no degree or mark of contempt, or shame, or suffering which we ought to decline and grudge at for the name of Christ; who, through much more excellent than us, yet for our sake endured the cross, and despised the shame.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

67. Then did they spit in his face — Probably upon the retirement of the high priest the apprehenders of Jesus (Luk_22:63) and the crowd proceeded to these insults, He who had at his first arrest plentifully demonstrated his absolute power over his adversaries, now bows his head in complete abandonment to all which their rage pleases to inflict.

Buffeted him — Struck him with the clenched fist, and then with the palms or flat hands.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The scene that ensued upon the verdict being pronounced is beyond measure hideous and unexampled. When the meeting broke up, Jesus was for a time left to the brutal cruelty and the unbridled insolence of the guards and servants. Involuntarily, by their profanity and coarseness, they fulfilled the words of the prophet, speaking in the Person of Messiah, "I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting". (Isa_50:6) Did they spit in his face. A monstrous indignity, so regarded by all people at all times. (Num_12:14 Deu_25:9 Job_30:10)

Buffeted him (ekolafisan auton); struck him with fists. Smote him with the palms of their hands (errapisan). There is some doubt whether the verb here means "to smite with a rod" or "to slap in the face with the open hand;" but as we have already had mention of striking with the hands, it is probable that beating with a stick is here intended.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then - After he had declared he was the Son of God, the sanhedrim doubtless ordered him to be carried out, while they were consulting what to do. And then it was that the soldiers who kept him began these insults upon him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

67. Then did they spit in his face. The maltreatment recorded occurred between this meeting and the one called to meet at daybreak. Spitting was considered among the Jews an expression of the greatest contempt (Deut. 25:9; Num. 12:14). Even to spit before another was regarded as an offense, and treated as such by heathen also. Buffeted him. Struck him with their fists.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Then they

Possible meanings are 1) "Then some of the men" or 2) "Then the soldiers."

spit in his face

This was done as an insult.

Prophesy to us

Here "Prophesy to us" means to tell by means of God's power. It does not mean to tell what will happen in the future.

you Christ

Those hitting Jesus do not really think he is the Christ. They call him this to mock him. (See: Irony)

translationWords

prophet

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

67. κολαφίζειν, ‘to strike with clenched fist,’ from κόλαφος, late for Attic κονδυλίζειν (κόνδυλος). Cp. ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε, 1Pe 2:20. See also 1Co 4:11; 2Co 12:7.

ῥαπίζειν, from ῥαπίς, ‘a rod,’ ‘to strike with cudgels’ (Hdt. Xen. Dem. Polyb. al.), later, to strike with the flat of the hand.

For οἱ δὲ with οἱ μὲν of the first clause suppressed cp. οἱ δὲ ἐδίστασαν, ch. Mat 28:17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

67.] Luke gives these indignities, and in the same place as here, adding, what indeed might have been suspected, that it was not the members of the Sanhedrim, but the men who held Jesus in custody, who inflicted them on Him.

κολαφίζω is to strike with the fist; ῥαπίζω, generally, to strike a flat blow with the back of the hand—but also, and probably here, since another set of persons are described as doing it, to strike with a staff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 67, 68. Then they spat in His face, and buffeted Him; and some smote Him, saying, Prophesy to us, Thou Anointed One, Who is he who struck Thee ?] Mk. has: “And some began to spit upon Him, and to cover His face, and to buffet Him, and to say to Him, Prophesy. And the servants received Him with blows.”—τότε] see on 2:7.—ἐνέπτυσαν] Mt. frequently avoids Mk.’s ἤρξαντο. He telescopes Mk.’s ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον into ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτου: but his added clause,τίς ἐστιν ὁ παίσας σε, seems to imply reminiscence of the omitted words. In οἱ δὲ ἐράπισαν he abbreviates Mk.’s καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. The addition, “Who is he that struck Thee?” which Lk. also has, is no doubt intended to explain προφήτευσον. It may, however, be doubted whether the verb in Mk. has not a more general reference, such as “Prophesy now the destruction of the Temple”; cf. Mk v. 58. In view of Mt.’s explanatory clause, it is extraordinary that he should have omitted the “covering” of the face.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Buffet [εκολαφισαν] . With the fist.

Smote with the palms of their hands. All expressed by one word, ejrapisan, from rJapiv, a rod, and meaning to smite with rods, not with the palms. The same word is employed Mt 5:39. It came to mean generally to strike.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.