Matthew 27:63

Mat 27:63. Δέγοντες, κύριε, saying, my Lord) They cringe to Pilate: they had not addressed him so before.—ἐκεινος, that) They already desired Jesus to be obliterated from the memory of all.—ἐγείρομαι, I am raised) The present tense.

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

Mat_27:63 Ἐμνήσθημεν] we have remembered, it has just occurred to us, the sense being purely that of the aorist and not of the perfect (in opposition to de Wette).

ἐκεῖνος ὁ πλάνος] that deceiver (2Co_6:8), impostor; Justin, c. Tr. 69: λαοπλάνος. Without once mentioning His name, they contemptuously allude to Him as one now removed to a distance, as got rid of by death. This is a sense in which ἐκεῖνος; is frequently used by Greek authors (Schoem. ad Is. p. 177; Ellendt, Lex. Soph. I. p. 559).

ἐγείρομαι] present; marking the confidence with which he affirmed it.

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 27:63 . ἐκεῖνος : contemptuous reference, as to one not worthy to be named, and far off, a thing of the past removed for ever by death. ὁ πλάνος : a wanderer in the first place, then derivatively, from the character of many wanderers, in N. T. a deceiver. ἐγείρομαι , present for future, expressing strong confidence.

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

Saying, Sir, we remember that that deceiver--Never, remarks BENGEL, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.

said, while he was yet alive--Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.

After three days--which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."

I will rise again--"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 63. Sir, we remember, c.] While these wicked men are fulfilling their own vicious counsels, they are subserving the great cause of Christianity. Every thing depended on the resurrection of Christ if it did not appear that he rose from the dead, then the whole system was false, and no atonement was made. It was necessary therefore that the chief priests, c., should make use of every precaution to prevent an imposture, that the resurrection of Christ might have the fullest evidence to support it. See Clarke on Mt 27:60.

The word Κυριε is here very properly translated sir, which, in many other places, is as improperly translated Lord. When a Roman is the speaker, or the person addressed, Κυριε should always be translated sir when strangers address our Lord, the word is a title of civil respect, and should, in general, be translated in the same way.

After three days I will rise again.] This they probably took from his saying, Destroy this temple, and in three days I will build it up. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death; then they perverted the meaning, now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it.

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

(63) We remember that that deceiver said . . .—It appears, then, that though they had deliberately stirred up the passions of the people by representing the mysterious words of Joh_2:14 as threatening a literal destruction of the Temple (Mat_26:61; Mat_27:40), they themselves had understood, wholly or in part, their true meaning. We are, perhaps, surprised that they should in this respect have been more clear-sighted than the disciples, but in such a matter sorrow and disappointment confuse, and suspicion sharpens the intellect.

That deceiver.—They had used the cognate verb of Him before (Joh_7:12), and this was, perhaps, their usual way of speaking of Him.

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

63. said … After three days I will rise] Literally in the Greek, I rise. For this present cp. ch. Mat_24:41, Mat_26:2.

It appears from this that the priests and Pharisees understood the true import of Christ’s words, “Destroy this temple, and after three days I will raise it up,” which they wilfully misinterpreted to the people.

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.

Command therefore that the sepulchre be made sure,.... By this also they own, that he was buried; and they knew in what, and whose sepulchre he was laid, and where it was; and request of Pilate, that as he had given leave to Joseph to take the body and inter it, that he would also give orders that the sepulchre might be watched, that no body might come near it, and remove the body, and that

until the third day: not from the time they made this request, but from the time of Christ's death; for no longer did they desire the sepulchre to be guarded; for if he did not rise, and no pretensions could be made to it in that time, they then very likely intended to expose his dead body, and triumph over him as an impostor; and after that time, they cared not what became of it, and were in no concern about watching the sepulchre; but till then they judged it necessary and desired it,

lest his disciples come by night, and steal him away: but of this there was no danger; they were too fearful and timorous to do such an action, had they been ever so much inclined to it; they all forsook him and fled immediately upon his apprehension; nor durst any of them appear at the time of his crucifixion, but John; and were now shut up for fear of the Jews; and besides, they had forgot what Christ said to them about his resurrection, though these men remembered it, and even disbelieved it when it was told them: the phrase "by night", is not in two copies of Beza's, nor in the Vulgate Latin and Arabic versions, nor in Munster's Hebrew Gospel; but is in other copies, and in the Syriac, Persic, and Ethiopic versions:

and say unto the people, he is risen from the dead; to the common people, that were illiterate, credulous, and easily imposed on: as for themselves, who were the learned, the wise and knowing, they were in no danger of being carried away with such a deception; but the populace, for whom they pretend a great concern, were:

so the last error shall be worse than the first; either their own error and mistake, should the sepulchre be neglected, and an opportunity given for such a report; this would be of more fatal consequence than their first mistake, in suffering him and his followers to go on so long: or rather, the error of the people, in believing that Jesus was the Messiah; which would be greatly strengthened and received by greater numbers, should it be given out, and there was any proof of it, that he was risen from the dead: nor were they mistaken in this, for the number of the disciples and followers of Christ greatly increased after his resurrection; to an hundred and twenty, which was their number upon Christ's resurrection, three thousand were added at one time; being converted under one sermon, and that the first preached after Christ was risen.

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

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

Ver. 63. Sir, we remember, &c.] They that had forgotten so many sweet and savoury sayings of our blessed Saviour, and written them all in the sand, could remember (but for no good purpose) that which his disciples could not so readily call to mind for their good and comfort; no, nor understand it when plainly told them, Mar 9:32. The soul should be as a holy ark, the memory as the pot of manna, preserving holy truths for holy uses. But most men have memories like nets, that let go the clear water, catch nothing but sticks and refuse stuff; or like sieves, that retain the chaff, let go the good corn; like the creature Cervarius, that if he but look back, forgets the food he was eating, though never so hungry, and seeks for new; or Sabinus in Seneca, who never in all his life could get by heart those three names of Homer, Ulysses, and Achilles. Old songs, old wrongs, &c., they can retain sufficiently; but in matters of God, their memories serve them not.

This deceiver said] "Men muse as they use." Quis tulerit Gracchos? Who could have tolerated the Gracchi brothers. Who can endure to hear the devil taxing God of envy, as he did to our first parents? or these deceitful workers calling "the faithful and true witness," πλανος, a deceiver, a cheater, one who doth profess an art of cozening men to their faces? for so the Greek word signifieth. We must look to hear all that nought is, either while alive, or when dead. Melancthon mortuus, tantum non ut blasphemus in Deum, cruci affigitur, saith Zanchy; and all because he pleased not, in all points, the peevish Lutherans. In like manner many lewd opinions were fathered upon John Wycliffe, after he was dead; yea, some that were monstrous and diabolical, as that men ought, yea, that God himself ought to obey the devil. (Speed.) And this famous doctor dying of a palsy, hath this charitable eulogy or epitaph bestowed upon him by a monk, The devil’s instrument, church’s enemy, people’s confusion, heretic’s idol, hypocrite’s mirror, schism’s broacher, hatred’s sower, lie’s forger, flattery’s sink; who at his death despaired like Cain, and stricken by the horrible judgment of God, breathed forth his wicked soul to the dark mansions of the black devil (Tho. Walsingham). The servant is not greater than his master. Him they called Beelzebub, Samaritan (that is, conjuror), traitor, and here deceiver. But what a mouth of blasphemy opened that pseudo-Christian, Emperor Frederick the Second, who was heard often to say that there had been three notorious impostors who had cheated the world, viz., Moses, Christ, and Mahomet! Oh base!

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.

We remember - They had either heard him say this, or, more probably, had understood that this was one of his doctrines.

That deceiver - One of the charges against him was that he deceived the people, Joh 7:12. By this title they still chose to designate him, thinking that his death had fully confirmed the truth of the charges against him.

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

Sir, we have remembered, that that seducer, this impostor, this cheat; so the called our blessed Redeemer; from whence, says St. Augustine, Christians may learn to be patient under the greatest injuries. --- Said: ... after three days I will rise again. This, therefore, must have been well known among the Jews. (Witham) --- The chief motive, which influenced the high priest on this occasion, was probably the apprehension lest this prediction of Christ’s resurrection should be verified. The wonderful prodigies which took place at his death, and especially the opening of the graves, (though none arose it is believed till after Christ’s resurrection, since Christ is called the first-born from the dead, 1 Colossians i. 18. and the first-fruits of them that sleep, 1 Corinthians xv. 20.) might naturally appear as preludes to what he had so often foretold. It is true they had no idea but of a temporal passing resurrection , like that of Lazarus, which they had seen: yet they judged that such an event might be attended with the most serious consequences. Hence, it is probable, that they gave them most express injunctions to put Jesus to death by all means, and to secure the body in the monument: for, it is certain, they formed a similar design against the life of Lazarus, whose resurrection occasioned many to believe in Jesus. (Haydock) --- They were not satisfied with taking his life; they must, moreover, deprived him of his good name. (Menochius) ---The chief priests could not yet be satisfied, after the horrid murder they had committed, unless they stirred up the minds of the people to a still greater height, by calumniating this innocent Lamb of God, and calling him an impostor, who was the most innocent of men, and spread abroad their poisonous doctrines in every sentence they uttered. (St. Jerome)

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).

63. We remember — It seems strange that these men should remember a prophecy of our Lord which his own disciples seemed to forget. But the disciples did not forget that our Lord made this prophecy. They were only doubtful as to its true meaning, and so practically allowed it no meaning at all. It required high faith in them to believe that he would rise on the third day; but it required little faith for these men to believe that Jesus had made this prophecy, and that his disciples might try by deception to render it apparently fulfilled. Deceiver — Literally, strolling juggler.

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

That impostor said, while he was yet alive, After three days I will rise again - We do not find that he had ever said this to them, unless when he spoke of the temple of his body, John ii, 19, 21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council? Chap. xxvi, 61. Then they seemed not to understand them!

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

After three days

See, Mat 16:21; Mat 17:23; Mat 20:19; Mat 26:61; Mar 8:31; Mar 10:34; Luk 9:22; Luk 18:33; Luk 24:6; Luk 24:7; Joh 2:19

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

63. Sir, we remember. These dignitaries had not forgotten the predictions of Christ that he would rise on the third day, even if his own disciples had.

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.

63. ἐμνήσθημεν. ‘We remembered,’ it occurred to us, aorist of an action just past.

πλάνος … πλάνη, ‘deceiver’ … ‘deceit.’ The relation between the two words is lost in A.V.

Μετὰ τρεῖς κ.τ.λ. For this present cp. ch. Mat 24:41, Mat 26:2.

It appears from this that the priests and Pharisees understood the true import of Christ’s words, ‘Destroy this temple, and after three days I will raise it up,’ which they wilfully misinterpreted to the people.

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.

We remember [εμνησθημεν] . Lit., we remembered : i e., it occurred to us : we have just remembered, and have come to tell you before it shall be too late.

That deceiver [εκεινος ο πλανος] . The pronoun that is very picturesque; being used of distant objects, and therefore here as pointing to one who is out of the way and far removed. Planov, deceiver, is akin to planaw, to wander; and hence a vagabond imposter.

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